
i 



THE 

PLAIN GUIDE 

TO 

UNIVERSALISM 

DESIGNED 

TO LEAD INQUIRERS TO THE BELIEF OP THAT DOCTRINE, 
AND BELIEVERS TO THE PRACTICE OF IT. 



" To guide our feet into the way of peace.' 1 — Luke i. 79. 



By THOMAS WH ITT EM ORE. 



BOSTON: 
PUBLISHED BY THE AUTHOR, 

No. 37 CORNHILL. 

1842. 



Entered according to act of Congress in the year 1840, by 
Thomas Whittemore, 
in the Clerk's office of the District Court of the District of Massachusetts. 



GIFT 
BE FIT HAM SMfTtf 



CAMBRIDGE : 

STEREOTYPED BY 

FOLSOM, WELLS, AND THURSTON. 



PREFACE. 



This work has been prepared for the benefit of in- 
quirers after truth ; for those that ask, Who are Universal- 
ists ? What are the points of their faith ? What proofs 
can be found in the Scriptures of their distinguishing sen- 
timents ? How do they explain the passages which others 
adduce to disprove Universalism ? How do they meet the 
common objections ? We propose in this work to answer 
these questions, and thus to lead candid inquirers to the 
belief of the doctrine maintained by Universalists. 

This work is also designed for the benefit of those who 
have already, in theory, embraced Universalism. We 
propose to show what are the duties of Universalists ; that 
Universalists are divided into two classes, negative and 
positive, or those who merely profess Universalism, and 
those who believe it with a living faith, and make it the 
ground of their conduct : the moral excellence of that sys- 
tem of faith will be clearly pointed out : and thus we hope 
to lead believers of Universalism to the practice of it. 

At the end of the work will be found four very full in 
dexes ; thus any subject treated on in this work may easily 
be found. Does the reader wish to know if any passage 
of Scripture is explained, which he may have in his mind ? 
he has only to turn to the index of texts, and the page on 
which he will find the desired explanation, is shown him 
at once. 

In regard to all the passages illustrated in the fifth chap- 
ter, I take the liberty to refer to 44 Paige's Selections," a 
work of great value to the denomination of Universalists, 
giving, as it does, the opinions of all the eminent commen- 
tators in regard to these texts. I sincerely commend this 



4 



PREFACE. 



work to the public. I have made frequent quotations from 
the works of that great theologian, Dr. John Lightfoot. 
My references all have respect to the edition published in 
London, by Rev. J. R. Pitman, 1825, 13 vols. 8vo. 

The Scriptural proofs of Universaiism, contained in 
Chapter III., are as full as the space would allow, which I 
allotted for that purpose. Let it be observed, that these 
are scriptural proofs merely. Many of the arguments 
which Universalists employ, are unavoidably omitted. The 
basis of the arguments in Chapter III., is the original cc One 
Hundred Arguments for Universaiism," published by me 
several years ago. While I have retained the substance 
of that little work, the arguments are so much enlarged, 
that its visage will hardly be recognised. I have put down 
under each sacred author, what he has said on the great 
salvation ; but in some cases, where the testimony had 
been included under some other head, it is omitted under 
the author's name. 

My original purpose was, to have concluded this work 
with some observations of my own, on the evidences of re- 
vealed religion ; but I soon abandoned that design, on ac- 
count of my inability to compress the principal evidences 
into the compass of one chapter. But I have given entire 
(what I am sure is much better for the reader) that inesti* 
mable work, which never yet has been answered, Leslie's 
"Short Method with the Deists," — one of the most pop- 
ular and valuable essays in defence of revealed religion, 
that has ever been published. In some very slight in- 
stances, I have modified his phraseology, to avoid his refer- 
ences to the doctrine of endless misery, which he seems 
fully to have believed. 

THOMAS WHITTEMORE. 



March 1st, 1840. 



CONTENTS. 



CHAPTER L 
Who are Universalists ? . . • . . ,7 

CHAPTER H 
What do Universalists believe ? . 15 

CHAPTER in. 

What Evidences do Universalists adduce from the 
Scriptures in Support of their Belief in the Event- 
ual Holiness and Happiness of all Men? . , 23 

CHAPTER IV. 

Passages from the Old Testament explained, which 
are adduced to disprove the Sentiments of Uni- 
versalists, 55 

CHAPTER V. 

Passages from the New Testament explained, which 
are adduced to disprove the Sentiments of Uni- 
versalists, 77 



6 



CONTENTS. 



CHAPTER VI. 
Popular Objections to Universalism considered, . 250 



CHAPTER VH. 
What are the Duties of Universalists ? . . . 277 

CHAPTER VXIL 
On the Formation of Universaiist Societies, . . 294 

CHAPTER DL 
The Lord's Supper, . . • . . .817 

CHAPTER X. 

On the Organization of Churches, and the Adminis- 
tration of the Supper, • . . . . 337 

CHAPTER XL 
Evidences of Revealed Religion, • • . 346 



General Index, . 383 

Index of Authors, 394 

Index of Texts .400 

Index of Greek Phrases . . . . . 408 



« 



PLAIN GUIDE TO UNIVERSALIS!*!. 



CHAPTER I. 

WHO ARE UNIVERSALISTS 1 

I. Universalists are those who believe in the 
eventual holiness and happiness of all the human race 9 
as revealed to the world in the Gospel of the Lord 
Jesus Christ. 

They are supposed by some to be of a very recent 
origin ; but it is well known, that there have been Uni- 
versalists in almost every age, since the word of God 
was revealed to the children of men. 

II. Even in the Old Testament we find very distinct 
traces of the doctrine of Universalism. The promises 
of God to Abraham, Isaac, and Jacob ; the prophecies 
of David, Isaiah, Jeremiah, and several other of the 
prophets, distinctly foretell the approach of the time 5 
when sin shall be finished, and all the nations of the 
earth shall be blessed in Christ Jesus our Lord. 

u Jesus Christ not only revealed God in the specific 
character of a Father, and declared the love of God to 
the world, even to the evil and to the unthankful, as the 
cause of his own mission, and laid down other distin- 
guishing principles of Universalism ; but he also pro- 
fessed, explicitly, to be the Saviour of the world, — 
not a part merely ; asserted, that he would actually 
draw all men unto him ; and maintained, that all who 
shall be raised from the dead will be equal unto the an- 
gels, and be the children of God, being the children of 
the resurrection. * * * * St. Paul taught a gathering of 



e 



PLAIN GUIDE TO UX1VERSALISM. 



all things unto Christ, in the dispensation of the fulness of 
times, — a universal reconciliation to God, through the 
blood of the cross ; that God had included all in unbe- 
lief, in order to have mercy upon all ; that of him, and 
through him, and to him, are all things ; that Christ 
must reign until all things are subdued unto him ; till 
all be made alive in him, so that, when he shall deliver up 
the kingdom to the Father, God shall be all in all, ?? 
— (Universalist Expositor, Vol. IV. pp. 185, 166,) 

III. We find distinct traces of Universalism in the 
Christian church immediately after the age of the apos- 
tles, especially among the different sects of the Gnos- 
tics ; and it is worthy of remark, that a belief in the final 
salvation of all men was not made a subject either of 
objection or reproach, for two or three hundred years 
after the death of the Saviour. There are very few 
works belonging to this period, that are extant. We 
find a distinct trace of Universalism in the Sybylline 
Oracles, that appeared about A. D. 140 or 150. Cle- 
ment, of Alexandria, the president of the renowned 
Catechetical School in that city, held the doctrine of 
Universalism. He was the most learned and illustrious 
of all the Christian fathers before Origen. Origen, as 
is well known, was a decided L niversalist, and taught 
and defended this doctrine in almost all his works. He 
was born A. D. 1S5. It does not seem, that during 
his life, any objections were made to him by his contem- 
poraries on account of his believing in the salvation of 
all mankind. Immediately after Origen's dav, we per- 
ceive, that many of the fathers maintained the doctrine 
of Universalism. Marcellus, Bishop of Ancyra, ap- 
pears to have been a Universalist, and also Titus, Bish- 
op of Bostra, who maintained (A. D. 364), that the 
torments of hell are remedial, and salutary in their ef- 
fects upon transgressors. Gregory, Bishop of Nyssa, 
was a decided Universalist, A. D. 3S0. He believed, 
that all punishment would be remedial, and that, in 
the end, all mankind, and even the Devil himself, will 
be subdued and purified. One of his favorite proofs 



WHO ARE UNIVERSALISTS 1 



9 



of Universalism, was 1 Cor. 15th chapter. Gregory 
Nazianzen, or Gregory, Bishop of Nazianzus, was 
probably a Universalist. He was promoted (A. D. 
378) to the Archbishopric of Constantinople. Next 
come the Origenists, a sect who were distinguished by 
that appellation. They were the warm admirers of Ori- 
gen, and doubtless believed in the final happiness of all 
men ; but their early opponents, who pursued them with 
much zeal, did not object to their faith in this particu* 
lar, although they sought every means to make them 
odious. It was not until many years afterwards, that 
Universalism was considered a matter of objection and 
reproach. The famous Jerome, in the early part of his 
life, was a Universalist ; but, at a later period, he was 
led by a theological and personal quarrel, to take sides 
against this doctrine. Evagrius, a native of Pontus, 
but a scholar of Basil the Great, and of Gregory Na- 
zianzen, is said by the ancients to have taught, with 
Didymus, the doctrine of Universal salvation. Dioclo- 
rus, Bishop of Tarsus, in Cilicia, was a Universalist 
(A. D. 378). " The wicked," he says, " are to suf- 
fer, not eternal torment, (for that would render their 
immortality of no avail,) but a punishment proportioned 
in length to the amount of their guilt ; after which they 
are to enjoy a happiness without end." Theodore, 
Bishop of Mopsuestia (A. D. 392), renowned as one of 
the ablest theologians and critics of his time, was a Uni- 
versalist, as is asserted by the ancients. About the 
same time flourished Fabius Manus Victorinus, who 
was converted to Christianity about A. D. 350; he 
also was a Universalist. He maintained, that u Christ 
will regenerate all things ; through him all things will be 
purged, and return into eternal life. And when the 
Son shall deliver up the kingdom to the Father, all 
things will be God ; that is," he adds, " all things will 
still exist, but God will exist in them, and they will be 
full of him." Universalism spread wide in the church 
about this period. 

Among the Gnostics it was extensively received, and 



10 



PLAIN GUIDE TO UNIVERSALISM. 



the Manichaeans, a very powerful sect, held that sentiment. 
Till the year 390, or rather 394, the doctrine of Uni- 
versalism was never impeached in the Christian world, 
either by orthodox or heretic. Among the heretics (that 
is, such as were so regarded for other reasons) we find 
broad traces of it from the beginning. Of the orthodox 
Fathers, notwithstanding some of them seem to leave 
the matter in doubt, yet from the year 140 or 150 on- 
ward, they show us many evidences, that the sentiment 
prevailed. That doctrine prevailed most in the east- 
ern church, and in those places near the Holy Land, 
where the influence of the teachings of Christ and his 
apostles may be supposed to have been the most strong- 
ly felt. In the western or Latin church, there were in- 
deed instances of persons who defended it ; but the 
influence of the pagan philosophy was here more pow- 
erfully felt. 

In the year 394 a quarrel broke out in the East, be- 
tween the Origenists, and their opponents, in which 
some of the latter attacked, for the first time, the par- 
ticular tenet of the ultimate salvation of the Devil^ but 
did not at first object to the final salvation of all men ; 
and, in 399, some of the councils, that were convened 
against the Origenists, condemned expressly the doc- 
trine of the salvation of the Devil and his angels, 
though they passed by the kindred belief of the salvation 
of all mankind, without a censure. Soon, however, 
the doctrine of the final salvation of all men was con- 
demned, but still it continued to prevail ; and it finally 
became necessary, in the Fifth General Council, which 
was opened at Constantinople, May 4th, 553, to pass 
a formal condemnation and anathema. At the close of 
this anathema the council decreed, — " Whoever says 
or thinks that the torments of the demons and of impi- 
ous men are temporal, so that they will, at length, come 
to an end, or whoever holds a restoration either of the 
demons, or of the impious, let him be anathema." 
Thus we see, that for at least four hundred years after 
the beginning of the Christian era, the doctrine of Uni- 
yersalism was scarcely objected to in the church. 



WHO ARE UMVERSALISTS 1 



11 



For further information on this subject, I refer the 
reader to that very valuable work, now rarely to be 
found in the market, "The Ancient History of Uni- 
versalism," by Rev. Hosea Ballou 2d, and also to his 
abridged history in the " Universalist Expositor," (Vol. 
IV. pp. 184 — 209,) to which I confess myself much 
indebted. 

IV. The doctrine of Universalism being thus con- 
demned and put down by the highest ecclesiastical au- 
thority, it continued to meet with less and less favor. 
The church, too, was fast sinking into ignorance and 
vice ; and soon almost every feature of primitive Chris- 
tianity was obliterated and lost. Of course, but slight 
traces of it can be seen, until the light of the glorious 
Reformation broke upon the world. 

No sooner did men begin again to think for them- 
selves, and to throw off the shackles of ecclesiastical 
despotism, than we discover anew indications of the doc- 
trine of Universalism. It was embraced by the Ana- 
baptists of Germany, who were cruelly persecuted on 
account of their faith ; and who were condemned, in 
the famous Augustin Confession, among other things, 
for believing in the eventual restoration of all men to 
holiness and happiness. When the Reformation took its 
rise in England, Universalism came up with it, and it 
was defended with great zeal by the Anabaptists in that 
kingdom ; so much so, that it was judged necessary* in 
forming the XLII Articles of the English Church, to 
introduce a special condemnation of Universalism, 
which may be found in the 42d Article. These arti- 
cles afterwards were reduced to XXXIX, and the con- 
demnation of Universalism was omitted. In 1648 par- 
liament passed a statute, denouncing the punishment of 
death upon those who denied the doctrine of a future 
judgment ; or if they held to the final salvation of all 
men, they should be seized and imprisoned until they 
gave sufficient sureties, that they would teach said doc- 
trine no more. Still there were not wanting those who 
defended this doctrine, even under so great peril, among 



12 



PLAIN GUIDE TO UNIVERSALISM. 



whom we may name Gerard Winstanley, William E ve- 
ra rd, William Earbury, Richard Coppin, and others. 
About this time, the work entitled, u Eternal Hell Tor- 
ments Overthrown," was written and published by 
Samuel Richardson. Soon after this, Jeremy White, 
who had been a chaplain to Cromwell, published a book 
in defence of Universalism, entitled, cc The Restora- 
tion of all Things." Shortly after, and not far from 
1700, several eminent men came out against the doc- 
trine of eternal torments, among whom we may name 
Dr. Henry More, Archbishop Tillotson, Dr. Thomas 
Burnet, and William Whiston. Dr. Burnet wrote de- 
cidedly in favor of Universalism, in a work entitled, 
" De Statu Mortuorum." Sir Isaac Newton inclined 
to the same doctrine. Dr. George Cheyne and the 
Chevalier Ramsay, both distinguished men, came out 
in favor of that sentiment. Paul Siegvolk, a learned 
German, published a w T ork in defence of the same point, 
as did also John William Petersen. Many others, very 
learned men, in Germany, embraced this doctrine. It 
spread also in Holland, Switzerland, Ireland, and Scot- 
land. In the latter country, Neil Douglass and James 
Purves distinguished themselves as the defenders and 
preachers of the doctrine. To return to England, we 
may name, as eminent Universalists, Dr. David Hart- 
ley, who wrote the " Observations on Man," Bishop 
Thomas Newton, Sir George Stonehouse, John Hen- 
derson, James Brown, D. D., Rev. R. Barbauld, and 
his accomplished lady, Mrs. Anna Letitia Barbauld, the 
authoress, and Rev. John Brown. Among the English 
Unitarians we may mention Rev. Theophilus Lindsey, 
Rev. Joseph Priestley, L. L. D., Rev. John Simpson, 
and Rev. Messrs. Kenrick, Wright, Estlin, Belsham, 
Carpenter, Aspland, Grundy, Scott, Fox, Harris, and 
many others. 

James Relly began to preach Universalism in the 
city of London about 1750, and gathered a congrega- 
tion of believers there. The celebrated John Mur- 
ray was converted under Mr. Relly's labors, having 



WHO ARE UNIVERSALISTS 1 



13 



formerly been a Methodist. In 1770, Mr. Murray 
came to America, and was soon called on to preach 
the doctrine of a world's salvation. He labored abun- 
dantly in the good cause, as did also Elhanan Winches- 
ter, a convert from the Baptists. The Universalists of 
the United States are under great obligations to these 
two men ; and should always respect and venerate their 
memories. There are now in the United States nearly 
five hundred preachers of Universalism, and the num- 
ber of believers, and societies, and churches, is con- 
tinually increasing. 

V. It will be seen, from what has been said, that tha 
views of those persons, who suppose that Universalism 
was not known until quite recently, are erroneous. It 
is no new doctrine. It had its advocates in the earliest 
ages of the church, and, with the exception of the dark 
ages, it has had them ever since. Universalism can 
claim great antiquity. It has also been embraced and 
defended by some of the most learned and pious men 
the world hath ever seen. 

It is also worthy of remark, that the Christian Fa- 
thers defended Universalism as the doctrine of the sa- 
cred Scriptures. Clemens of Alexandria, the renowned 
Origen, Gregory, of Nyssa, and others, quoted much 
the same texts to prove that sentiment, that are now 
quoted for that purpose by Universalists of the present 
age. They used the words eternal and everlasting, not 
to signify endless duration when applied to punishment, 
but they used them in a limited sense. It was not un- 
til nearly four hundred years after the death of Christ, 
that Universalism was regarded as worthy of condem- 
nation, and it was not formally condemned by any gen- 
eral council, until the meeting of the Fifth General 
Council, in 553. The four previous General Councils 
had not condemned it, although it had been believed, 
and eloquently defended, by some of the most eminent 
fathers in the church. How much more time would 
have elapsed before the condemnation, had it not been 
for the quarrel that broke out in the church in regard to 



14 



PLAIN GUIDE TO UNIVERSALISM. 



the Origenists, we know not. They were objected to, 
at first, in respect to other points, and not for many 
years, on the ground of their being Universalists, al- 
though some of their most eminent men, like the dis- 
tinguished Father from whom they took their name, had 
held that sentiment, and defended it with much zeal. 

Let it be observed, also, that Universalism was not 
put down, by reason, by argument, by appeals to the 
word of God, but it was crushed by the arm of power. 
It was the arm of usurped power that crucified the Son 
of God ; it was the arm of usurped power that perse- 
cuted the infant church ; and it was the arm of usurped 
power that condemned and crushed Universalism, in 
553. During the dark ages, when the Pope held un- 
disturbed dominion, and the whole Christian world trem- 
bled at his nod, — when the light of science almost 
expired, and wickedness of every description stalked 
abroad at noonday, then little was know T n of Universal- 
ism ; while the contrary doctrine of endless misery 
flourished abundantly, and furnished ground for the con- 
tending ecclesiastics to anathematize, first, each other, 
and then the world, and proclaim the sentence of eternal 
banishment from immortal blessedness. But we have 
shown, that no sooner was the arm of usurped power 
broken, than Universalism once more appeared. It rose 
gently, but irresistibly, winning admirers among the 
greatest and best of men, and pouring peace, consola- 
tion, and joy into every heart. Not so with the doc- 
trine of endless misery. From 553, the nearer we ap- 
proach to the days of the Saviour, the less we find of 
that doctrine ; and it was not fully established until the 
Fifth General Council. During the dark ages, very 
few persons, if any, doubted the truth of that sentiment. 
It was one of the strong pillars that upheld priestcraft, 
papal corruption, and ecclesiastical oppression. But no 
sooner did the light of Reformation shine, than this 
doctrine was disputed, — -it was soon declared to be 
unscriptural, dishonorable to God, injurious to man; 
and from that time to the present it has been losing 
more and more its power over the human mind. 



WHAT DO UNIVERSALISTS BELIEVE 1 \ 5 



We refer those, who wish to see a fuller account of 
Universalism from the time of the Reformation to the 
year 1830, to the "Modern History of Universalism," 
by the author of this w T ork. 



CHAPTER II. 

WHAT DO UMVERSALISTS BELIEVE ? 

I. The sentiment by w 7 hich Universalists are distin- 
guished, is this : that at last every individual of the 
human race shall become holy and Happy. This does 
not comprise the whole of their faith ; but merely that 
feature of it, which is peculiar to them, and by which 
they are distinguished from the rest of the world. 

II. Universalists are not infidels. It is sometimes 
very indiscreetly said, that Universalism is but a species 
of infidelity ; that Universalists are not Christians, and 
cannot be so considered. We shall have no lengthen- 
ed argument on this point ; but we desire one question 
settled, touching this matter. If the doctrine of Jesus 
concerning the resurrection of the dead is not true, how 
is the doctrine of Universalism to be established ? It 
evidently cannot be. If the doctrine of Jesus con- 
cerning a future life fails, what becomes of Univer- 
salism ? It is gone like a dream. Why, then, should 
Universalism be called infidelity ? If it cannot rest 
unless it rest on Christianity, is it not a very singular 
kind of infidelity ? It is just such infidelity as Jesus 
taught, when he said, the dead shall become as the an- 
gels of God in heaven, neither shall they die any more, 
but shall be the children of God, being the children of 
the resurrection. It is such infidelity as Paul cherish- 
ed, when he said, u God will have all men to be sav- 
ed," — u the dead shall be raised incorruptible, and we 
shall be changed, 55 " God shall be all in all ; 55 such 



16 



PLAIS GUIDE TO UNIVERSALISM. 



is the infidelity of Universalism. It is the infidelity 
the angels were infected with, when they came down 
and sung, " Glory to God in the highest ; peace on 
earth, and good will to men." It is just such infidelity 
as distinguished the patriarch Abraham, when he trusted 
in God's promise, that all the nations of the earth should 
be blessed in his seed, Christ. Finally, it is the same 
infidelity that made the apostles so obnoxious wherever 
they preached ; and caused the people to say, " those 
who have turned the world upside down, are come 
hither also." 

III. An attempt has been recently made to distin- 
guish Universalists only by a disbelief in future punish- 
ment. Such an attempt is unjustifiable. They agree 
in the great doctrine of the final holiness and happiness 
of all men ; and they leave every man to form his own 
opinion in regard to the times and seasons when this 
great event shall transpire. 

There has been some discussion, within a few years 
past, on the appellation Universalist. The question 
seems to have been, whether this word ought to be ap- 
plied to all who believe in the eventual restoration of 
all mankind, or only to a particular class of them. On 
this subject we have never had but one opinion, and that 
opinion we have frequently expressed, viz. that all per- 
sons, who truly believe in the eventual salvation of all 
mankind by the grace of the Lord Jesus Christ, are 
Universalists. This is the rule laid down in the " Mod- 
ern History of Universalism." For instance, Richard 
Coppin and Jeremy White, who both flourished in the 
time of Cromwell, are put down in that work as Uni- 
versalists, although they differed much in opinion on 
minor points, the latter being a Trinitarian and a believ- 
er in future punishment, the former discarding that doc- 
trine. So also Archbishop Tillotson and Dr. T. Bur- 
net are put down as Universalists, who were both 
believers in future punishment. The same may be said 
of the Chevalier Ramsay and many others. The rule 
which we prescribed to ourselves in the compilation of 



WHAT DO UNIVERSALISTS BELIEVE T 



17 



that work, we still adhere to, and always shall. Jill 
persons are Universalists who truly believe in the salva- 
tion of all mankind through the grace of the Lord Jesue 
Christ. 

It makes no difference what are the individual's views 
concerning punishment, if he holds the doctrine above 
described. There are some Universalists who hold to 
punishment after death ; nevertheless, we are glad to 
hail them as Universalists. They agree with us in our 
views of the great consummation, — all punishment, in 
their view, is disciplinary ; and they denounce punish- 
ment, either in this world or the next, having any other 
object, as cruel and unjust. Certain persons have en- 
deavoured to give a very narrow signification to the 
word Universalist, as signifying only those who do not 
hold to punishment beyond the grave ; but they have 
repeatedly been told, by Universalists of both classes^ 
that such a restricted sense of the w r ord could not be 
admitted. 

We wish it distinctly understood, that Universalists 
admit of no distinction in the denomination, on account 
of difference of opinion on the subject of punishment. 
They are all one, — they all go for one thing ; and may 
God to all eternity preserve them one. Amen. 

IV. Although Universalists do not believe in the au- 
thority of man-made creeds, it became necessary, in 
the year 1803, for them to make a public declaration 
of their sentiments. The Supreme Court of New 
Hampshire had decreed, that Congregationalists and 
Universalists, in law, were one and the same denomin- 
ation ; and that Universalists were therefore liable to 
be taxed to the support of Congregational parishes. 
To meet this extraordinary state of things, the General 
Convention of Universalists, in session at Strafford, 
Vt., in 1802, appointed a committee to report a form 
of faith, to show, that Universalists differed widely from 
Congregationalists in their religious views. This com- 
mittee, consisting of Z. Streeter, G. Richards, EL 
Ballou, W. Ferriss, and Z. Lathe, reported at the ses 
2* 



18 



PL A IK GUIDE TO UNIVERSALISM. 



sion in Winchester, N. H., the following year. On 
this committee were persons who believed in future 
punishment, and those who did not ; but a majority, we 
think, of the former. They endeavoured to frame their 
articles of faith in such a way, as that both classes of 
Universalists might cordially unite in them. The arti- 
cles were drawn by the venerated Ferriss, himself a be- 
liever in future punishment, and were in the following 
words : 

PROFESSION OF BELIEF. 

" 1. We believe, that the Holy Scriptures of the 
Old and New Testaments contain a revelation of the 
character of God, and of the duty, interest, and final 
destination of mankind. 

"2. We believe there is one God, whose nature is 
love ; revealed in one Lord Jesus Christ, by one Holy 
Spirit of grace, who will finally restore the w T hole fam- 
ily of mankind to holiness and happiness. 

u 3. We believe, that holiness and true happiness 
are inseparably connected ; and that believers ought to 
maintain order, and practise good works, for these things 
are good and profitable unto men." 

This Profession of Belief the Convention has never 
altered ; and we believe it is considered unexceptiona- 
ble by Universalists in general. 

Such then, in brief, are the sentiments of Universal- 
ists. But, lest some of our readers should object to 
the brevity of the above Profession, we shall introduce 
in this place a form of faith, designed to express the 
general sentiments of Universalists, drawn up several 
years since, by Rev. Dolphus Skinner, of Utica, N. Y., 
and first published in connexion with his u Letters to 
Aikin & Lansing," Utica, N. Y., 1833. 

BIBLE CREED. 

Article 1. Concerning God and Christ. We be- 
lieve that the Lord our God is one Lord, —that we 
aMhave one Father ; one God hath created us,-— 



WHAT DO UMVERSALISTS BELIEVE ? 19 

and hath made of one blood all nations of men, to 
dwell on all the face of the earth ; — that though there 
be that are called gods, whether in heaven or in earth, 
(as there are gods many and lords many,) yet to us 
there is but one God, THE FATHER, of whom 
are all things, and we in him ; and one Lord Jesus 
Christ, by whom are all things, and we by him, (for 
God hath made him both. Lord and Christ,) for there is 
one God and one mediator between God and men, the 
man Christ Jesus, who gave himself a ransom for all, 
to be testified in due time. Deut. vi. 4 ; Mark xii. 
29 ; Mai. ii. 10 ; Acts ii. 36, and xvii. 26 ; 1 Cor. 
viii. 5, 6 ; 1 Tim. ii. 5, 6. 

Article 2. Concerning the character of God. We 
believe the Lord our God is the Almighty, and of great 
power, — that his understanding (or wisdom) is infi- 
nite, — that he is love itself, — good unto all, and his 
tender mercies over all his works, ■ — that he loveth all 
the things that are, and abhor reth nothing that his hands 
have made, for he never would have created any thing 
to have hated it, — that he is a just God and a Saviour, 
— who will have all men to be saved and come to the 
knowledge of the truth, and who icorketh all things af- 
ter the counsel of his own will, — that in him mercy and 
truth are met together, righteousness and peace have em- 
braced each other. Gen. xvii. 1 ; Ps. cxlvii. 5, and 
lxxxv. 10, and cxlv. 9 ; Isa. xlv. 21 ; 1 Tim. ii. 4 ; 
Eph. i. 11 ; 1 John iv. 8, 16. 

Article 3. Concerning the mission and mediation 
of Christ. We believe God sent his Son to be the 
Saviour of the world, — that to this end, (as he loved 
both his Son and the world,) he gave all things into his 
hand, even power over all flesh, that he might give 
eternal life to as many as the Father hath given him, and 
that all that the Father gave him shall so come to him as 
not to be cast out, — that, as he tasted death for every 
man, and is a propitiation for the sins of the w T hole 
world, he shall see of the travail of his soul and be satis- 
fied, — that as in Adam all die, even so in Christ shall 



20 



PLAIN GUIDE TO UNIVERSALIS M. 



all be made alive, — that, having brought life and im- 
mortality to light by the Gospel, he shall continue to 
reign until death, the last enemy, is destroyed, and all 
things are subdued unto him ; till every knee shall bow 
and every tongue confess him Lord, to the glory of 
God the Father, — and, that then he will deliver up 
the reconciled kingdom to the Father, that God may be 
all in all. 1 John ii. 2, and iv. 14 ; John hi, 35 ; vi. 37 ; 
xvii. 2 ; Heb. ii. 9 ; Isa. Iiii. 11 ; 1 Cor. xv. 22, 
24-28 ; 2 Tim. i. 10 ; Phil. ii. 10, 11. 

Article 4. Concerning the motive to obedience, 
&c. We believe it is our duty to love God, because 
he first loved us, — that, if God so loved us, we ought 
also to love one another, — that the goodness of God 
leadeth to repentance, — that the grace of God, that 
bringeth salvation to all men, hath appeared, teaching 
us, that, denying ungodliness and worldly lusts, w r e 
should live soberly, righteously, and godly in this pres- 
ent world, and that those who believe in God ought to 
be careful to maintain good w^orks ; for these things are 
good and profitable unto men. 1 John iv. 11, 19 ; 
Rom. ii. 4 ; Titus ii. 11, 12, and iii, 8. 

Article 5. Concerning the reward of obedience, 
We believe, that great peace have they who love God's 
law, and nothing shall offend them, — they are like trees 
planted by the rivers of water, that bring forth their 
fruit in season ; their leaf, also, shall not wither ; and, 
whatsoever they do shall prosper, — that wisdom V 
ways are ways of pleasantness, and all her paths are 
peace, — that she is a tree of life to them that lay hold 
of her, and happy is every one that retaineth her, — 
that Christ's yoke is easy and his burden is light, and 
all who come to him find rest to their souls, — that we 
which have believed do enter into rest, — that, though 
God is the Saviour of all men, he is especially so of 
the believer, — and, that whoso looketh into the perfect 
law of liberty, and continueth therein, and is not a for- 
getful hearer, but a doer of the work, this man shall be 
blessed in his deed. Ps. i. 3, and cxix. 166; Prov. 



WHAT DO UNTVERSALISTS BELIEVE 1 



21 



iii. 17, 18; Matt. xi. 28-30 ; Heb. iii. 3; 1 Tim. 

iv. 10 ; James i. 25. 

Article 6. Concerning punishment for disobedi- 
ence. We believe the way of the transgressor is 
hard, — that the wicked are like the troubled sea when 
it cannot rest, whose waters cast up mire and dirt, for 
there is no peace, saith our God, to the wicked, — that 
he that doeth wrong, shall receive for the wrong which 
he hath done, and there is no respect of persons, — 
that God will render to every man according to his 
deeds, — tribulation and anguish upon every soul of 
man that doeth evil, of the Jew first, and also of the 
Gentile. Prov. xiii. 15 ; Isa. lvii. 20, 21 ; Matt. xvi. 
27 ; Rom. ii. 6, 9 ; Col. iii. 25. 

Article 7. Concerning the limitation and reme- 
dial design of punishment. We believe the Lord will 
not cast off forever ; but, though he cause grief, yet 
will he have compassion according to the multitude of 
his mercies, — that he will not contend forever, nor be 
always wroth, lest the spirit should fail before him, and 
the souls he has made, — that, although he may appa- 
rently forsake his children for a small moment, yet 
with great mercies will he gather them, — in a little 
wrath, he may hide his face from them for a small mo- 
ment, but with everlasting kindness will he have mercy 
on them, and heal them, and lead them also, and re- 
store comforts unto them, — that whom he loveth he 
chasteneth, (and he loveth and chasteneth all,) for their 
profit, that they may be partakers of his holiness, and 
be enabled afterwards to say, " before I was afflicted I 
went astray, but now have I kept thy word." Lam. 
iii. 31, 32 ; Isa. liv. 7, 8, and lvii.. 16 --18 ; Heb. xii. 
7-11 ; Psalm Ixxxix. 30-35, and cxix. 67. 

Article 8. Concerning the Scriptures, the doc- 
trines they teach, and the duties they enjoin. We be- 
lieve, that all Scripture, given by inspiration of God, 
is profitable for doctrine, for reproof, for correction, 
and instruction in righteousness, — that the prophecy 
came not in old time by the will of man ; but holy men 



22 



PLAIN GUIDE TO UjWERSALISM. 



of God spake as they were moved by the Holy Spirit, 
— that God hath spoken cf the restitution of all things 
by the mouth of all his holy prophets since the world 
began, — that the word, gone out of his mouth in 
righteousness, shall not return void, but shall accom- 
plish that which he pleases, insomuch, that every knee 
shall bow, and every tongue shall swear, saying, In the 
Lord have I righteousness and strength. From the 
Scriptures, (which we take as the rule and guide of 
our faith and practice,) we are taught, that the whole 
duty of man is, to fear God and keep his command- 
ments ; to deal justly, love mercy, and walk humbly 
with God ; to do good to all men as we have opportu- 
nity ; and that pure religion and undefined before God 
and the Father, is this ; to visit the fatherless and 
widows in their affliction, and keep ourselves uncor- 
rupted from the world. 2 Tim. iii. 16 ; 2 Peter i. 
21 ; Acts iii. 21 ; Isa. xlv. 23, 24 ; lv. 11 ; Micah 
vi. 8 ; Eccl. xii. 13; Gal. vi. 10 ; James i. 27. 

We presume, that Universalists, in general, will agree 
to the doctrines here specified. They are all evidently 
drawn from the oracles of God ; and the references, 
made at the end of each article, fully sustain the posi- 
tions advanced in each. 

But still, we desire that it should be remembered, 
that the distinguishing feature of their faith, is the 

EVENTUAL HOLINESS AND HAPPINESS OF ALL MEN. 

God hath willed the salvation of all men ; and hath 
sent his Son to accomplish the transcendently great and 
glorious work. He hath made a full revelation of him- 
self, and of the mission of his Son, and of his purpose 
to save all mankind, in his divine word, the true sense 
of which Universalists implicitly follow. The glory 
of God, and of his Son Jesus Christ, as manifested in 
the final holiness and happiness of all men, is the cen- 
tral sun of Universalism. This, with them, is the 
all-absorbing topic ; the crowning excellence of re- 
vealed religion ; the richest glory of God ; the highest 



SCRIPTURAL EVIDENCES OF UNIVERSALISM. 23 



honor of Christ ; the fullest joy of the saints ; the 
sweetest answer to prayer ; the strongest motive to 
praise ; the most potent charm of Christian faith ; a 
fountain of consolation in life ; a holy triumph in death ; 
the joy of angels, and of the spirits of just men made 
perfect. Such is the doctrine of the ultimate sal- 
vation OF ALL the human race. 



CHAPTER III. 

WHAT EVIDENCES DO UNIVERSAL I ST S ADDUCE FROM THE 
SCRIPTURES IN SUPPORT OF THEIR. BELIEF IN THE 
•EVENTUAL HOLINESS AND HAPPINESS OF ALL MEN ? 

We arrange the Scriptural evidences of Universal- 
ism, under the following heads : 

God the Creator of Men. 

1. God is the Creator of all men. " He hath made 
of one blood, all nations of men, to dwell on all the 
face of the earth. " Acts xvii. 26. He would not 
have created intelligent beings, had he known they 
were to be forever miserable. To suppose that God 
would bring beings into existence who he knew would 
be infinite losers by that existence, is to charge him 
with the utmost malignity. The existence itself would 
not be a blessing, but a curse ; the greatness of which 
cannot be described. A poor soul, sentenced to end- 
less damnation, might well cry, in the touching language 
of Young ; 

" Father of Mercies, why from silent earth, 
Didst Thou awake, and curse me into birth? 
Tear me from quiet, ravish me from night, 
And make a thankless present of thy light \ 
Push into being a reverse of Thee, 
And animate a clod with misery ? " 

As God is infinite in knowledge, and as he sees the 
end from the beginning, he must have known before 
the creation, the result of the existence he was about 



24 PLAIN GUIDE TO UNIVERSALISM. 



to confer, and whether, upon the whole, it would be a 
blessing ; and, as he was not under any necessity to 
create man, being also infinitely benevolent, he could 
not have conferred an existence that he knew would 
end in the worst possible consequences to his creatures. 

God the Father of Men. 

2. God is the Father of all men. "Have we not 
all one Father ? Hath not one God created us ? " 
Mai. ii. 10. A kind Father will not punish his chil- 
dren but for their good. God is evidently called the 
Father of all men in the Scriptures, and this is not an 
unmeaning name ; he has the disposition and prin- 
ciples of a Father. He loves with a Father's love ; 
he watches with a Father's care ; he reproves w T ith ia 
Father's tenderness ; he punishes with a Father's de- 
sign. God is the Father of all men ; and, therefore, 
he cannot make mankind endlessly miserable. 

God the Lord, or Owner of Men. 

3. All men, of right, belong to God. " Behold, all 
souls are mine," saith the Lord " As the soul of the 
father, so also the soul of the son is mine." Ezek. xviii. 
4. God will not give up w T hat belongeth to him, to the 
dominion of sin and Satan forever. All men are 
God's by creation ; he made them all. They are his 
by preservation ; he sustains them all. They were his 
at first, and they always have remained in his care. 
c< The earth is the Lord's, and the fulness thereof ; the 
world, and they that dwell therein." That God, who 
says to men, " If any provide not for his own, and 
specially for those of his own house, he hath denied 
the faith and is worse than an infidel," can never aban- 
don his own creatures. He will ever exercise a gra- 
cious care over them, as will be more fully seen in the 
following reasons. 

All Men committed to Christ's Care. 

4. God hath given all things to Christ, as the moral 



SCRIPTURAL EVIDENCES OF UKIVERSALISM. 25 



Ruler of the world. u Ask of me, and I will give 
thee the heathen for thine inheritance, and the uttermost 
parts of the earth for thy possession." Psalms ii. 8. 
" The Father loveth the Son, and hath given all things 
into his hand.-' John iii. 35. " All things," here, 
means all intelligent beings. So say the best commen- 
tators. 

5. God gave all beings to Christ that he might save 
them. " Thou hast given him power over all flesh, 
that he should give eternal life to as many as thou hast 
given h£m." John xvii. 2. This plainly evinces, 
that it was God's design, in giving Christ dominion 
over all flesh, that they should all enjoy eternal life. 

6. It is certain that Christ will save all that the 
Father hath given him. " All that the Father giveth 
me, shall come to me, and him that cometh to me I will 
in nowise cast out." John vi. 37. These three 
propositions are irrefragable evidence of the final hap- 
piness of all men. 1st. God hath given all things to 
Christ. 2d. All that God hath given him shall 
come to him ; and, 3d. him that cometh he will in 
nowise cast out. All are given ; all shall come ; and 
none shall be cast out. What is the unavoidable con- 
clusion ? 

The Will of God. 

7. It is the will of God that all men shall be 
saved. " Who will have all men to be saved, and 
come unto the knowledge of the truth." 1 Tim. ii. 4. 
By "all men," in this passage, is undoubtedly to be 
understood all the human race. Salvation comes 
through the belief of the truth. God wills that all 
men should come to the knowledge of the truth, and 
be saved thereby. 

S. God inspires the hearts of the good to pray for 
the salvation of all men, and say, as Jesus said, " Thy 
mil be done." Matt. vi. 10. Adam Clarke says, 
" Because he wills the salvation of all men, therefore 
he wills that all men should be prayed for ; " as in 
3 



2Q 



PLAIN GUIDE TO UNIVERSAL FSM. 



1 Tim. ii. 1. "I exhort, therefore, that, first of all, 
supplications, prayers, intercessions, and giving of 
thanks be made for all men." Would God inspire the 
hearts of his saints to pray for the salvation of all man- 
kind, if he knew they would not all be saved ? 

9. Jesus came to do the will of God. u My meat 
is to do the will of him that sent me, and to finish his 
work. 5 ' John iv. 34. u Lo, I come to do thy will, 
O God." Heb. x. 9. The will of God is, that all 
men shall be saved. This is his will, by way of dis- 
tinction and preeminence. Jesus came to do this will- 
He came as the Saviour, as the Saviour of all men. 
He came as the good Shepherd, to seek and save that 
which was lost. He came to save all men, not only 
those who lived on the earth while he was here, but all 
who lived before, and all who have since lived, and all 
who shall live. Jesus gave himself a ransom for all ; 
he tasted death for every man ; and unto him, at last, 
every knee shall bow, and every tongue shall confess 
him Lord, to the glory of God the Father. Such is 
the way in which Jesus does the will of God. 

10. The will of God cannot be resisted. " He 
doeth according to his will in the army of heaven, and 
among the inhabitants of the earth ; and none can stay 
his hand, or say unto him, What doest thou ? " Dan. 
iv. 35. Who can resist a being of Almighty power ? 
What God wills to take place, must take place. He 
wills the salvation of all men because it is right. A 
God of purity cannot desire endless sin and rebellion. 
If he wills the salvation of all men, he wills all the 
means by which it shall be accomplished ; it must 
therefore take place. 

11. God has no other will besides the will to save 
all men. u He is in one mind, and who can turn 
him." Job. xxiii. 13. 

The Nature of God. 

12. God is love, and love worketh no ill. " God is 
love." 1 Johniv. 8. " Love worketh no ill." Rom, 



SCRIPTURAL EVIDENCES OK UNI V ERSALISM. 27 

xiii. 10. This is a very forcible argument. God's 
nature is the very essence of benevolence, and benevo- 
lence cannot be the origin of endless evil. If love 
worketh no ill, God can work no ill ; and, therefore, 
God cannot be the author of endless evil. 

13. God loves all mankind. u For God so loved 
the world that he gave his only begotten Son." John 
iii. 16 ; and, as Jesus died for all men, so God loves 
all men. This argument adds great force to the last. 

14. God loves even his enemies. For he requires 
men to love their enemies, which he could not do if he 
hated his. (Matt. v. 44.) And Jesus declared, " for 
he is kind unto the unthankful and to the evil." Luke 
vi. 35. This is but an amplification of the preceding 
argument. If God loves his enemies, he certainly 
loves all men ; for no one doubts that he loves his 
friends. And can God cause those to be endlessly 
miserable w 7 hom he loves ? 

The Wisdom of God. 

15. God is ivise ; and it cannot be a dictate of wis- 
dom to create beings, and then make their existence a 
curse by entailing endless suffering to it. God foresaw 
all the consequences of our creation w 7 hen he made 
us. He knew fully what the result would be to each 
individual. Is it possible, that infinite goodness could 
breathe life into unoffending dust, when it w 7 as clearly 
foreseen that endless evil w T ould ensue ? It was not pos- 
sible. God must have created only to bless. " Love 
worketh no iZ/." 

J 6. The wisdom of God is " full of mercy," and 
u without partiality." James iii. 17. " Full of mer- 
cy," says Adam Clarke, i. e. " ready to pass by a 
transgression, and to grant forgiveness to those who of- 
fend ; and PERFORMING EVERY POSSIBLE ACT OF 

kindness." Surely, a God of infinite power and 
skill, who " performs every possible act of kindness," 
will save his fallen creatures from their sins. " With- 
out partiality," i. e. without making a difference. God 



28 



PLAIN GUIDE TO UNIVERSALIS*!. 



is no respecter of persons. He is kind to all men ; 
and he will perform every " possible act of kindness" 
to all men. 

The Pleasure of God. 

17. The pleasure of God is in favor of the salvation 
of all men \ and, therefore, neither death, sin, nor pain, 
can be the ultimate object of God in reference to man. 
" As I live, saith the Lord God, I have no pleasure in 
the death of the wicked." Ezek. xxxiii. 11. Death, 
and sin, and pain, may exist for a time ; but if God 
have no pleasure in them of themselves, they are not 
the end at which he aims, but the means by which he 
accomplishes that end. The end in which God rests 
as his pleasure, design, or purpose, must be essentially 
benevolent, because he is essentially a benevolent God. 
Neither death, nor sin, nor pain, can be his ultimate 
plan or pleasure ; they are the means by which his holy 
and righteous designs are carried into effect. 

18. God created all men expressly for his pleasure, 
and, therefore, not for ultimate death. tc Thou hast 
created all things, and for thy pleasure they are and 
were created." Rev. iv. 11. Adam Clarke has a fine 
remark on this passage. He says, " He made all 
things for his pleasure ; and through the same motive 
he preserves. Hence, it is most evident, that he 
hateth nothing that he has made ; and could have 
made no intelligent creature with the design to make it 
eternally miserable. It is strange, that a contrary sup- 
position has ever entered into the heart of man ; and it 
is high time that the benevolent nature of the Supreme 
God, should be fully vindicated from aspersions of this 
kind." 

19. The pleasure of God shall prosper in the hand 
of Christ. u The pleasure of the Lord shall prosper 
in his hand." Isaiah liii. 10. Clarke says, on Isaiah 
liii. 10, that the pleasure of God is, u to have all men 
saved, and brought to the knowledge of the truth." 
Compare this with the 20th section. 



SCRIPTURAL EVIDENCES OF UNIVERSALIS*!. 29 



20. God's pleasure shall surely be accomplished. 
cc So shall my word be that goeth forth out of my 
mouth ; it shall not return unto me void ; but it shall 
accomplish that which I please, and it shall prosper in 
the thing whereto I sent it." Isaiah Iv. 11. u I will 
do all my pleasure." xlvi. 10. Does not this passage 
show that God's pleasure shall certainly be accom- 
plished ? His word shall not return unto him void : it 
shall accomplish what he please, and prosper in the ob- 
ject which he sent it to accomplish. God has no pleas- 
ure in the death or suffering of the sinner. That w T as 
not the object of creation. God created men for his 
pleasure, and his pleasure shall certainly be accom- 
plished. 

The Purpose of God. 

21. God hath purposed the salvation of all men. 
u Having made known unto us the mystery of his will, 
according to his good pleasure, which he hath purposed 
in himself, that in the dispensation of the fulness of times, 
he might gather together in one all things in Christ, both 
which are in heaven, and which are on earth, even in 
him." Eph. i. 9, 10. It is evident from this passage, 
that God hath purposed to gather together all things in 
Christ. God's purpose agrees with his will or pleasure. 
He wills to have all men saved ; he has no pleasure in 
the death of the wicked ; and accordingly he hath pur- 
posed to gather together in one, all things, in Christ, 
both which are in heaven, and which are on earth. 
This is God's purpose ; this is what he hath purposed in 
himself. And this is not the gathering together of 
those things only which are in Christ, but the gathering 
together of all things in him, " Unto him shall the 
gathering of the people be." Gen. xlix. 10. And 
Jesus confirms this : " And I, if I be lifted up from 
the earth, will draw all men unto me," John xii. 32. 
Thus we see all things are to be gathered into Christ. 
They are all to have his spirit, and partake of his new 
creation ; for " if any man be in Christ, he is a new 

3* 



30 



PLAIN GUIDE TO UNIVERSALIS*!. 



creature : old things are passed away : behold all things 
are become new." 2 Cor. v. 17. By the phrase 
" all things," as Archbishop Newcome says, is meant, 
" all persons, all intelligent beings. See the neuter 
for the masculine, John vi. 37, 39." See more on 
this subject under the 7Sth section. 

22. The purpose of God cannot fail : it must cer- 
tainly be accomplished. u The Lord of hosts hath 
sworn, saying, surely as I have thought, so shall it 
come to pass ; and as I have purposed, so shall it 
stand." Isaiah xiv. 24. " For the Lord of hosts 
hath purposed, and who shall disannul it ? and his hand 
is stretched out, and who shall turn it back ? " 27. 
"I have purposed it, I will also do it." xlvi. 11. 
Now. whatever God purposes must take place. God 
can have no second thoughts ; he cannot see reason to 
change his own plans. He has the power to work all 
things according to his purpose ; hence, Paul speaks 
of u the purpose of him who worketh all things accord- 
ing to the counsel [i. e. the previous consultations or 
deliberations] of his own will." Eph. i. 11. What- 
then, shall hinder the accomplishment of this purpose ? 
Has God designed a work which he cannot do ? Has 
he formed a plan which he cannot execute ? No ; the 
concurrent testimony of the sacred writers is, that 
whatever God has purposed, shall be done. So let 
it be, O Lord. 

The Promises of God. 

23. God promised to Abraham, his servant, that he 
would bless all mankind, in his seed. cc In thee shall 
all the families of the earth be blessed." Gen. xii. 3. 
" In thy seed shall all the nations of the earth be 
blessed." xxii. 18. All the nations of the earth, all 
the families of the earth, according to this promise, are 
to be blessed in the seed of Abraham. The language 
is absolute : it is without any condition. "Jill the 
nations of the earth shall be blessed." And who is this 
u seed of Abraham," in whom all the nations and 



SCRIPTURAL EVIDENCES OF UKIVERSALISM. 



31 



families of the earth shall be blessed ? I agree with 
Dr. Adam Clarke on this matter. He says, in his 
note on Gen. xii. 3, ;i In thy posterity, in the Messiah, 
who shall spring from thee, shall all families of the 
earth be blessed ; for as he shall take on him human 
nature, from the posterity of Abraham, he shall taste 
death for every man ; his gospel shall be preached 
throughout the world, and innumerable blessings be de- 
rived on all mankind^ through his death and interces- 
sion." 

24. God made the same promise to Isaac. " I will 
perform the oath which I sware unto Abraham thy 
father, and I will make thy seed to multiply as the 
stars of heaven, and will give unto thy seed all these 
countries ; and in thy seed shall all the nations of the 
earth be blessed." Gen. xxvi. 3, 4. This passage is 
precisely of the same import with those quoted under 
section 23. It refers to precisely the same subject 5 
and asserts the same facts. We repeat it here, because 
God saw fit to repeat the same promise to Isaac which 
he had made to his father Abraham ; and it forms a 
distinct argument of itself. 

25. The same promise was repeated to Jacob, the 
grandson of Abraham. " And in thee, and in thy 
seed, shall all the families of the earth be blessed." 
Gen. xxviii. 14. The apostle Paul (and higher au- 
thority we do not wish) fully settles the question in 
regard to who is meant by the " seed of Abraham." 
He says, u Now to Abraham and his seed, were the 
promises made. He saith not, and to seeds, as of 
many; bur as of one, and to thy seed, which is 
Christ." Gal. iii. 16. Christ, then, is the seed of 
Abraham ; and in him all the nations and families of 
the earth shall be blessed. 

26. Peter, the apostle, understood this promise as 
referring to the salvation of men from sin, by Jesus 
Christ. ts Ye are the children of the prophets, and of 
the covenant which God made with our fathers, saying 
unto Abraham, and in thy seed shall all the kindreds 



32 



PLAIN GUIDE TO UNIVERSALIS*!. 



of the earth be blessed. Unto you first, God, having 
raised up his son Jesus, sent him to bless you, in turn- 
ing away every one of you from his iniquities*" Acts 
iii. 25, 26. Here we have a third term, — kindreds. 
All nations of the earth, all families of the earth, and 
all kindreds of the earth, must certainly signify all man- 
kind. The import of this absolute, unconditional 
promise is, they shall all be blessed in Christ Jesus. 

27, The apostle Paul repeats this promise, and calls 
it the gospel. u And the Scripture, foreseeing that 
God would justify the heathen through faith, preached 
before the gospel unto Abraham, saying, in thee shall 
all nations be blessed." Gal. iii. 8. This is a further 
confirmation, that the blessing promised men in the 
seed of Abraham, is a spiritual, gospel blessing. 

28. There is no threatening of any kind whatsoever 
in the Scriptures, no law, no penalty, no punishment 
denounced, which when rightly understood does not 
harmonize with this promise, for the law is not against 
the promises of God. " Is the law, then, against the 
promises of God ? God forbid." Gal. iii. 21. The 
law mentioned in this verse was undoubtedly the law 
given to Moses on Mount Sinai. God was specially 
careful to frame that law in such a manner, that not a 
single sentence or particle of it should contradict the 
promises made by him to Abraham. What those prom- 
ises were, we have seen. It is equally true, that not a 
single threatening of punishment for sin, or for unbe- 
lief, not a denunciation of hell-fire, or condemnation of 
any kind for sin, is opposed to the promises of God. 
Now as those promises most explicitly assert, the final 
blessing of all the nations, kindreds, and families of 
the earth with salvation from sin in Jesus Christ, so no 
portion of God's law, no threatening of punishment, 
should be so construed, interpreted, or explained, as to 
contradict this ; and as the doctrine of endless condem- 
nation for sin does explicitly contradict those promises, 
that doctrine we may be sure is not revealed in any 
portion of God's word. 



SCRIPTURAL EVIDENCES OF UKIVERSAL1SM. 33 



The Oath of God. 

29. God hath confirmed his promise by an oath. 
See Gen. xxii. 16— IS. Heb. vi. 13." Bat the 
most striking passage, perhaps, is this, — -"I have 
sworn by myself, the word is gone out of my mouth in 
righteousness, and shall not return, that unto me every 
knee shall bow, every tongue shall swear, surely shall 
say,* in the Lord have I righteousness and strength." 
Isaiah xlv. 23., 24. I think the words of Adam Clarke 
on the oath of God, are worthy of the deepest consid- 
eration. On the words of God, C4 he sware by him- 
self," Clarke remarks, u He pledged his eternal power 
and Godhead for the fulfilment of the promise ; there 
was no being superior to himself, to whom he could 
make appeal, or by whom he could be bound ; there- 
fore he appeals to and pledges his immutable truth and 
godhead." Com. on Heb. vi. 13. And again, the 
same commentator remarks, M The promise pledged his 
faithfulness and justice ; the oath all the infinite perfec- 
tions of his godhead ; for he sware by himself. There 
is a good saying in Beracoth, on Exodus xxxii. 13. 
Remember Abraham, Isaac, and Israel, thy servants, 
to whom thou swear edst by thine own self. What is the 
meaning of by thine own self '? Rab Eleazar answered, 
thus said Moses to the holy blessed God, Lord of all 
the world, If thou hadst sworn to them by the heavens 
and the earth, then I should have said, as the heavens 
and the earth shall pass away, so may thy oath pass 
away. But now thou hast sworn unto them by thy 
great Name, which liveth and which endureth forever, 
and forever, and ever ; therefore thy oath shall endure 
forever and forever and ever." Com. on Heb. vi. 18. 

The Power of God. 

30. God is almighty ; nothing can resist his will ; 

* I have here omitted the word one, supplied by the translators, as 
it evidently annihilates the whole sense of the passage, which is 
clear and beautiful without it. 



34 



PLAIN GUIDE TO UiWERSALISM. 



nothing can defeat his purpose ; nothing can prevent 
the fulfilment of his promise. u What he had promised 
he was able also to perform." Rom. iv. 21. If God 
were not almighty, then the world might not be saved ; 
but he is almighty ; " none can stay his hand, or say 
unto him, what doest thou ? " and therefore, in God's 
own time (and that is the best time), and by his own 
means, the whole world shall be saved. 

The Death of Christ. 

31. Because God not only wills the salvation of all 
men ; not only hath purposed to save them all ; not 
only hath promised it ; not only hath confirmed that 
promise by an oath ; but also hath provided the means, 
in the death of Christ, for the salvation of all men. 
Jesus died for all. u He gave himself a ransom for 
all, to be testified in due time." 1 Tim. ii. 6. c; But 
we see Jesus, who was made a little lower than the 
angels, for the suffering of death, crowned with glory 
and honor ; that he, by the grace of God, should taste 
death for every man." Heb. ii. 9. u And he is the 
propitiation for our sins ; and not for ours only, but 
also for the sins of the whole world." 1 John ii. 2. 
Here are three expressions : 1st, " all ; " 2d, " every 
man;" 3d, u the whole world." It seems as 
though the sacred writers took the utmost care to guard 
against being misunderstood in this important particu- 
lar. Some would have us believe (see Prof. Stuart's 
Com. on Heb. ii. 9,) that these expressions are to be 
understood only in a general sense, in opposition to the 
contracted opinions of the Jews, who confined the 
blessings of God to their own nation only ; and that 
the words are intended to declare, that Jesus died for 
Gentiles as well as Jews. We cannot so restrict the 
sense. Look at the connexion in which these passa- 
ges are found, and it will be seen that the terms used, 
apply to all men, in the widest sense of these terms. 
Paul instructs Timothy to pray for all men ; not for 
Jews and Gentiles in the general sense, but for kings, 



SCRIPTURAL EVIDENCES OF UNIVERSALIS*!. 35 



and all in authority ; for this is good and acceptable in 
the sight of God, who will have all men to be saved. 
So John says, " if any man sin, we have an Advocate 
with the Father. 7 ' 1 Epis. John i. 1, Is not the 
language here designed to apply to all men ? Who can 
dispute it ? 

32. The labor of Christ will be efficacious for all 
for whom he died. u He shall see of the travail of his 
soul, and shall be satisfied." Isaiah liii. 11. " And 
I, if I be lifted up from the earth, will draw all men 
unto me." John xii. 32. If the Redeemer died for 
all men, can he be satisfied with the salvation of a part 
only ? Can he look back upon his work and say, it is 
well done ? Will he not rather draw all men unto him, 
by the power of his truth, and make them holy and 
happy forever ? Are we not authorized to expect 
such a result, from the fact, that he gave himself a ran- 
som for all ? and if they are all drawn unto him, will 
they not all be saved ? 

33. When Jesus was born, the angel said to the 
fearful shepherds, " Behold, I bring you good tidings 
of great joy, which shall be to all people." Luke h\ 
10. The tidings of the Redeemer's birth, w T ere cer- 
tainly good tidings to all people. They should all hear 
these tidings, and to all they should be good tidings. 
But how can this be, if a part of the human race are 
never to be benefited by the Redeemer's sacrifice ? 

34. The people who heard Jesus preach, said, " we 
have heard him ourselves, and w T e know that this is in- 
deed the Christ, the Saviour of the world." John iv. 
42. Jesus cannot be the Saviour of the world, if the 
world will never be saved. What Jesus taught the Sa- 
maritans, that induced them to regard him as the Saviour 
of the world, may be infered, 1st. from his conversa- 
tion with the woman at the well of Jacob, (John iv.) 
and 2d, from the exclamation of the Samaritans, in the 
42d verse. He evidently did not preach to them the 
doctrine of endless misery ; for would they have con- 



36 



PLAIN GUIDE TO UNIVERSALIS*!. 



eluded from the fact of his preaching that doctrine, that 
he was the Saviour of the world ? " 

35. John, the beloved disciple of Christ, said, 
"We have seen, and do testify, that the Father sent 
the Son to be the Saviour of the world." 1 John iv. 
14. This is the same character that the Samaritans 
judged the Lord to possess, from his personal instruc- 
tions. John iv. 42. John says, " We have seen ; " 
i. e. he knew it from his acquaintance with his Master. 
And do testify. We cannot hide this truth ; we will 
proclaim to men, that Jesus is the Saviour of the 
world. 

The Testimony of the Prophets. 

36. All the holy prophets have spoken of the resti- 
tution of all things. " And he shall send Jesus Christ, 
which before was preached unto you, whom the teaven 
must receive until the times of restitution of all things, 
which God hath spoken by the mouth of all his holy 
prophets, since the world began." Acts iii. 20, 21. 
This is an important passage of Scripture. " And he 
shall send Jesus Christ, which before was preached 
unto you, [but who hath been crucified, and hath as- 
cended unto heaven, and] whom the heaven must re- 
ceive [or contain,] until the times of restitution of all 
things, which God hath spoken by the mouth of all his 
holy prophets since the world began." This "resti- 
tution of all things " is to take place, when Jesus 
comes down from the heavens, in the sense in which 
he had ascended into heaven. He had ascended into 
heaven bodily ; the heavens would contain him until 
the times of the restitution ; and then he would bodily 
visit the earth again. Now when shall he visit the 
earth again bodily ? Answer, at the resurrection of 
the dead. See Acts i. 10, 11, and 1 Thess. iv. 16. 
We conclude from this, that the restitution of all things 
is to take place at the resurrection of the dead. The 
learned Parkhurst gives this view of the subject, and 
quotes Stockius at large as agreeing with him. See his 



SCRIPTURAL EVIDENCES OF UNI VERBALISM. 37 

Lex. on the word anov.aiaQxaGiq. We do not under- 
stand, that the restitution shall not begin until that time, 
but that it shall then be completed, and filled up, so 
that it may be said, all things are restored. This is 
begun in part in this life ; but it will be completed and 
finished at the resurrection. What is this restitution ? 
It is the putting of things back into their original con- 
dition. See A. Clarke, on the passage. Man was 
originally created in God's image ; but the divine im- 
age has been obscured by sin ; and men now bear the 
image of the earthly. But at the resurrection, when 
Christ shall appear, the restitution of all things shall 
take place, and then mankind will be restored to the 
image of God again ; for St. Paul says, that at the res- 
urrection mankind shall be changed from the earthly to 
the heavenly image^ 1 Cor. xv. 49. This heavenly 
image which we have lost, we obtain back again at the 
resurrection of the dead ; and to this the Saviour's 
language agrees, for he saith, that in the resurrection 
men shall be as the angels of God in heaven ; i. e. 
they shall bear the heavenly image ; Matt. xxii. 30 ; 
that they can die no more, and H shall be the children 
of God, being the children of the resurrection." Luke 
xx. 36. This God hath spoken by all his holy proph- 
ets since the world began ; not fully and clearly as he 
hath revealed it in the gospel ; but he hath spoken by 
the prophets of the recovery of all things from the do- 
minion of sin, and their reconciliation to God, and the 
gaining again of the heavenly image. The reader is 
referred to a long and excellent passage in A. Clarke's 
Com. on Acts iii. 21, which he closes by saying, "as 
therefore, the subject here referred to is that, of which 
all the prophets from the beginning have spoken, (and 
the grand subject of all their declarations was Christ 
and his works among men,) therefore the words are to 
be applied to this, and no other meaning. Jesus Christ 
comes to raise up man from a state of ruin, and restore 
to him the image of God, as he possessed it at the be- 
ginning." 

4 



38 



PLAIN GUIDE TO UNIVERSALISM. 



37. Moses, one of the earliest prophets, foretold 
the destruction of all evil, when he represented sin 
under the figure of a serpent, whose head the seed of 
the woman was to bruise. " I will put enmity be- 
tween thee and the woman, and between thy seed and 
her seed ; it shall bruise thy head, and thou shalt bruise 
his heel." Gen. iii. 15. The seed of the woman was 
Christ. See Luke iii. 23 — 38, in which place the 
evangelist traces through seventy-five generations, the 
descent of Christ from Eve. Dr. Lightfoot says, 
Works, IV. 185, "that all the prophets from Adam, 
and upward, had their eye upon the promise in that 
garden, and spake of salvation and delivery by Christ, 
by his breaking the head, and destroying the kingdom, 
of the devil." The serpent is a personification of 
evil, in this place. A wound upon the head of a ser- 
pent is fatal. The natural inference is, Christ will 
totally destroy evil. See Heb. ii. 14. 1 John iii. 8. 

38. David* said, " all the ends of the world shall 
remember, and turn unto the Lord ; and all the kindreds 
of the nations shall worship before him." Psalms xxii. 
27. This agrees precisely with the promise of God 
to Abraham, that all the nations, families, and kindreds 
of the earth shall be blessed in Christ Jesus. 

39. David also said, " all kings shall fall down be- 
fore him (Christ), all nations shall serve him, — * # # *■* 
men shall be blessed in him, all nations shall call him 
blessed." Psalms lxxii. 11, 17. This is of the same 
import with section 38. 

40. David also said, "All nations whom thou hast 
made shall come and worship before thee, O Lord, 
and shall glorify thy name." Psalms lxxxvi. 9. This 
must certainly include all the nations of the earth ; God 
made them all, from Adam to the latest born. 

41. David also said, not less than twenty-six times, 
in that part of his meditations embraced in the 136th 
Psalm, " his mercy endureth forever." What kind of 
a mercy is the mercy of God, which is to endure for- 
ever ? It is a universal mercy. See the next section* 



SCRIPTURAL EVIDENCES OF UNIVERSALISM. 39 



42. He also declared, that that mercy which is to 
endure forever, is over all the works of God. " The 
Lord is good to all, and his tender mercies are over all 
his works." Psalms cxlv. 9. God is the same, yes- 
terday, to-day, and forever. 

43. He also said, " all thy works shall praise thee 5 
O Lord, and thy saints shall bless thee." Psalms cxlv. 
10. Can all God's works praise him, if a part are con- 
signed to eternal fire ? 

44. He also said, " The Lord is gracious, m&full 
of compassion, sloic to anger, and of great mercy." 
Psalms cxlv. 8. Can endless misery be ordained by 
such a God as this ? 

45. He also said ; " The Lord is merciful and gra- 
cious, slow to anger, and plenteous in mercy. He will 
not always chide ; neither will he keep his anger for- 
ever." Psalms ciii. 8, 9. This could not possibly be 
true, if God purposed to make any of his creatures for- 
ever miserable. If we allow that torment shall be end- 
less, can we say, that " God will not always chide," 
nor " keep his anger forever ? " 

46. Isaiah represented, that there was no sin which 
might not be pardoned. " Though your sins be as 
scarlet, they shall be as white as snow ; though they be 
red like crimson, they shall be as wool." Isa. i. 18, 
The evident intent of this language is, that there was 
no sin so deep-dyed in the soul, that it could not be 
washed away. What is here said of Israel, is true of 
every individual. 

47. It is said, that " all nations shall flow T unto the 
mountain of the Lord's house," — a figurative repre 
sentation of the covenant of the Gospel. Isa. ii. 2. 

48. In this mountain, the Lord of Hosts hath made 
for all people a feast of fat things. " And in this 
mountain, shall the Lord of Hosts make unto all people 
a feast of fat things, a feast of w 7 ines on the lees : of 
fat things full of marrow, of wines on the lees well- 
refined." Isa. xxv. 6. By " mountain," here, is 
meant the covenant of the Gospel ; the place of the 



40 



PLAIN GUIDE TO UNIVERSAL! SM. 



establishment of the ark is made a metaphor, to signify 
the Gospel. Adam Clarke says, this feast is " salva- 
tion by Jesus Christ." Com. on the place. This sal- 
vation is prepared for all people ; it is sufficient to 
supply the wants of all. 

49. " God will destroy, in this mountain, the face 
of the covering cast over all people, and the veil, that 
is spread over all nations." Isa. xxv. 7. This salva- 
tion is not uselessly prepared. Unbelief shall be done 
away. The darkness of the nations shall be removed. 
The covering cast over all nations shall be destroyed ; 
they will then all see the truth. 

50. " God will swallow up death in victory." Isa. 
xxv. 8. This is to take place at the resurrection of 
the dead, for Paul quotes these words, and applies 
them to the resurrection of the dead, in 1 Cor. xv. 54. 

51. u The Lord God will wipe away tears from off 
all faces " Isa. xxv. 8. The work of the Gospel 
will not be fully done, until tears shall be wiped away 
from all faces. Sorrow shall cease. Paul applies the 
subject to the resurrection of the dead. 

52. Isaiah said, " the glory of the Lord shall be re- 
vealed, and all flesh shall see it together." Isa. xl. 5. 
This is the declaration of Jehovah, for the prophet 
adds, u the mouth of the Lord hath spoken it." If 
the Lord hath declared, that all flesh shall see his glory 
together, surely it must be done. 

53. Isaiah represents the Gospel as being complete- 
ly successful in accomplishing the purpose for which it 
was sent into the world ; ■ — that, as the rain and snow 
come down from heaven, and return not thither, but 
water the earth, and cause it to bring forth and bud, so 
shall the word of God be, — it shall not return void, 
but it shall accomplish the divine pleasure, and prosper 
in the thing for which God sent it. Isa. lv. 10, 11. 
Thus all who allow that God sent the Gospel to benefit 
all mankind, must here see, that that beneficent object 
will surely be accomplished. If any reject the Gospel, 



SCRIPTURAL EVIDENCES OF UNI VERS ALISM. 41 



and are lost forever, can it be said in truth, that God's 
word does not return unto him void ? 

54. Isaiah, speaking in the name of Jehovah, said, 
of Christ, " I will also give thee for a light to the Gen- 
tiles, that thou mayest be my salvation unto the end of 
the earthy Isa, xlix. 6. In this verse, the prophet 
affirms, that the blessings of the Gospel should not be 
confined to the Jews. u I will also give thee for a 
light to the Gentiles ; " for what purpose ? Answer ; 
" that thou mayest be my salvation unto the end of the 
earth." This expression is intended to signify the 
greatest possible extension of the blessings of the Gos- 
pel. Is this consistent with the supposed fact, that 
countless millions of the human race shall never hear 
of the blessings of the Gospel ? 

55. Isaiah represented Jehovah as saying, u I will 
not contend forever, neither will I be always wroth ; 
for the spirit should fail before me, and the souls which 
I have made." Isa. Ivii. 16. Is this declaration con- 
sistent with the doctrine of endless misery ? Accord- 
ing to that doctrine, will not God contend forever ? 
will he not be always wroth ? 

56. Jehovah saith, by Jeremiah, concerning the 
covenant he made with the house of Israel, 4C I will put 
my law in their inward parts, and write it in their 
hearts ; and will be their God, and they shall be my 
people. And they shall teach no more every man his 
neighbour, and every man his brother, saying, know the 
Lord ; for they shall all know me, from the least of 
them unto the greatest of them, saith the Lord ; for I 
will forgive their iniquity, and I will remember their sin 
no more." Jer. xxxi. 33, 34. The spirit of this 
passage is universal grace. What God here saith lie 
will do for the Jews, he will also do for the Gentiles. 
The former is a pledge of the latter. [See, for addi- 
tional argument on this subject, section 88.] 

57. Jeremiah bore testimony against the supposition, 
that God would inflict any punishment on his creatures 
which is not for their good. u The Lord will 

4* 



42 PLAIN GUIDE TO UNIVERSALtSM. 



not cast off forever. But, though he cause 
grief, yet will he have compassion according to the mul- 
titude of his mercies, for he doth not afflict willingly, 
nor grieve the children of men." Lamen. iii. 31 — 33. 
O, what a precious declaration is this ! Though God 
cause grief, yet he will have compassion according to 
the multitude of his mercies, for he doth not afflict wil- 
lingly, nor grieve the children of men. This is the 
principle of the divine government. God does not af- 
flict for the purpose of afflicting, but for the good of 
the sufferer. How, then, can endless torment be ti- 
flicted ? 

58. Daniel said, of the reign of Christ, " there was 
given him dominion, and glory and a kingdom, that all 
people, nations, and languages, should serve him ; his 
dominion is an everlasting dominion, and his kingdom, 
that which shall not be destroyed." Dan. vii. 14. If 
all people, nations, and languages serve the Saviour, 
will they be endlessly miserable ? Will they not be 
endlessly happy ? This passage should be applied, un- 
doubtedly, to all for -whom the Saviour died. Jesus 
seems to have referred to. the declaration of the prophet, 
in what he said after his resurrection, Matt, xxviii. 18. 

59. Hosea said, " I will ransom them from the 
power of the grave ; I will redeem them from death. 
O death, I will be thy plagues ; O grave (or Hell, 
$heol)j I will be thy destruction." Hosea xiii. 14. 
Let the light of inspiration guide us. St. Paul applies 
these words to the resurrection of the dead, at the last 
day, 1 Cor. xv. 54, 55. At the resurrection of the 
dea^l, then, God will destroy sheol, hell. He does 
not raise his creatures from the dead in order to pun- 
ish them forever in sheol, for sheol shall then be 
destroyed. 

60. Micah said, of Jehovah, ".He retaineth not 
his anger forever, because he delighteth in mercy." 
Micah vii. 18. A most precious assurance ! altogeth- 
er at variance with the doctrine of endless misery. 



SCRIPTURAL EVIDENCES OF UNIVERSALIS^. 



43 



The Testimony of Jesus. 

61. Jesus, when on earth, preached in such a man- 
ner, that the people " wondered at the gracious words 
which proceeded out of his mouth." Luke iv. 22, 
This could not have happened, had he threatened the 
people with endless misery. He preached salvation to 
sinful, guilty man ; he preached the love of God to the 
whole world ; and declared, that God sent not his Son 
into the world to condemn the world, but, that the 
world, through him, might be saved. Well might the 
people wonder at his " gracious words." 

62. Jesus inculcated the strongest confidence in 
God ; and reasoned in the most tender and judicious 
manner with the people, to dissuade them from taking 
anxious thought for the future. Read Matt. vi. 25 -34. 
This is one of the most striking passages in the whole 
New Testament. The object of the Saviour was, to 
encourage, in the hearts of those whom he addressed, 
the most implicit confidence in God, for all future 
blessings. God is good ; he is kind, even to the un- 
thankful and to the evil ; therefore said the Saviour, 
u take no anxious thought." Be not afraid ; God will 
do thee good. He has already proved his beneficence 
to thee. He takes care of the lower orders of beings ; 
why shouldst thou doubt? He clothes the flowers 
of the field with beauty ; why shouldst thou despair ? 
Take not anxious, painful thought for the future. Suf- 
ficient unto the present is the evil thereof. Such is the 
spirit of the passage, which is perfectly consistent with 
the doctrine of Universalism, but utterly inconsistent 
with the doctrine of endless misery. 

63. Jesus warned the people against the doctrine of 
the "Pharisees, who are well known to have believed in 
endless punishment. Matt. xvi. 6 ; compare verse 12. 
There is no doubt, that the doctrines of the Pharisees 
were of a partial nature. Jesus was impartial in his 
teachings. He was the friend of publicans and sinners, 
and for this, the Pharisees hated him. This was the 



44 



PLAIN GUIDE TO UNIVERSALIS*! 



great point on which he differed from the Pharisees. 
Their doctrine peculiarly was a doctrine of cruelty, 
wrath, and partiality ; his was a doctrine of love, com- 
passion, and universal grace. No person, who will 
make the comparison fairly, can avoid coming to this 
result. Beware of the leaven of the Pharisees. 

64. Jesus taught, that men in the future world will 
be like the angels of God in heaven, — holy, spotless, 
and pure. " In the resurrection, they neither marry, 
nor are given in marriage ; but are as the angels of God 
in heaven." Matt. xxii. 30 ; Luke xx. 35, 36. In 
what sense shall they be as the angels of God in 
heaven ? Let the passage in Luke xx. answer this 
question. " Neither can they die any more, for they 
are equal unto the angels, and are the children of God, 
being the children of the resurrection." Here are two 
points, in which they will be equal to the angels, viz. 
1st. they will be immortal ; and, 2nd. they will be 
children of God, bearing a moral likeness to him. 
This will be the state of all who shall be raised from 
the dead. 

65. Jesus reproved the Pharisees for shutting up 
the kingdom of heaven. " Woe unto you, Scribes and 
Pharisees, hypocrites ! for ye shut up the kingdom 
of heaven against men ; for ye neither go in yourselves, 
neither suffer ye them that are entering to go in." Matt, 
xxiii. 13. These Pharisees were never charged with 
having shut up the kingdom of hell ; that, they appear 
to have kept open. But they shut up the kingdom 
of heaven. Jesus desired to have all men enjoy his 
kingdom ; and we are assured, that, at last, all shall 
know the Lord, from the least unto the greatest. They 
will then all have entered the gospel kingdom. 

The Testimony of Peter. 

66. Peter saw, in the vision of the vessel like a 
sheet knit at the four corners, that all men came down 
from heaven ; that they are all encircled in the kind 
care of God, while here on earth ; and, that " all xcill 



SCRIPTURAL EVIDENCES OF UNIVERSALISM. 45 



be drawn up again into heaven." Acts x. 10-15; 
xi. 5-10. 

The Testimony of Paul. 

67. Paul represented the free gift of life as extend- 
ing equally with sin. u As, by the offence of one, 
judgment came upon all men to condemnation ; even 
so by the righteousness of one, the free gift came upon 
all men unto justification of life." Rom. v. 18. This 
is a very important passage. It teaches us, that the 
free gift of eternal life shall extend equally with sin. 
On the one hand we are told, judgment came upon all 
men by sin ; on the other we find, that " the free gift 
came upon all men unto justification of life." This 
free gift is eternal life, see Rom. vi. 23. But, for a fur- 
ther view of the argument of the apostle in this place, see' 
section 68. 

68. Paul also says, " For as by one man's disobe- 
dience many were made sinners, so by the obedience 
of one shall many be made righteous." The same 
many that were made sinners, Paul declares C£ shall 
be made righteous." This certainly asserts the sal- 
vation of all sinners. Parkhurst, in his Greek Lex- 
icon, says, u Oi no)Aoi, the many, i. e. the multitude, 
or whole bulk of mankind, Rom. v. 15, 19, in which 
texts ol nolloi are plainly equivalent to ndvxaq av&gomovg, 
all men, verses 12, 18." The learned Dr. Macknight 
is to the same purport. u For as oi noXlot, the many, 
in the first part of the verse, does not mean some of 
mankind only, but all mankind, from first to last, who, 
without exception, are constituted sinners, so the many 
in the latter part of the verse, who are said to be con- 
stituted righteous, through the obedience of Christ, 
must mean all mankind, from the beginning to the 
end of the world, without exception." See his com- 
mentary on the place. The evident sense of the pas- 
sage is this : For as the many, that is, the whole bulk 
of mankind were made sinners, so shall the many, that 
is, the whole, the whole bulk of mankind, be made righ- 



46 



PLAIN GUIDE TO UNIVERSALISM. 



teous. What can be plainer than this fact ? We agree 
with the authors of the Improved Version, who say, 
" Nothing can be more obvious than this, that it is the 
apostle's intention to represent all mankind, without ex- 
ception, as deriving greater benefit from the mission of 
Christ, than they suffered injury from the fall of Adam. 
The universality of the apostle's expression is very re- 
markable. The same "many" who were made sin- 
ners by the disobedience of one, are made righteous by 
the obedience of the other. If all men are condemned 
by the offence of one, the same all are justified by the 
righteousness of the other. These universal terms, so 
frequently repeated, and so variously diversified, cannot 
be reconciled to the limitation of the blessings of the 
Gospel, to the elect alone, or to a part only of the hu- 
man race." — Note on Rom. v. 19. 

69. Grace shall abound more than sin, and reign 
more potently, so that at last all shall end in everlasting 
life. " Where sin abounded, grace did much more 
abound ; that as sin hath reigned unto death, even so 
might grace reign through righteousness, unto eternal 
life, by Jesus Christ our Lord." Rom. v. 20, 21. 
What a blessed assurance ! Grace shall conquer sin ? 
In eveiy heart where sin has reigned, grace shall set up 
its empire. Grace shall reign triumphantly and success- 
fully. We see not yet all this done ; but it shall be 
done at last. 

70. Paul teaches, that the same creature which was 
made subject to vanity, " shall be delivered from the 
bondage of corruption, into the glorious liberty of the 
children of God." Rom. viii. 21. It is worthy of 
remark, that it is the same u creature," or creation, 
which was made subject to vanity, that is to be deliv- 
ered. Rev. Thomas White, in his sermons preached at 
Welbeck Chapel, translates the passage thus : " For 
the creation was made subject to vanity, not willing- 
ly, but by reason of him who subjected it ; in hope 
that the creation itself also shall be delivered from 
the bondage of corruption, into the glorious liberty of 



SCRIPTURAL EVIDENCES OF UNIVERSALISM. 47 



the sons of God." (Home's Intro. II. 540.) Dr. 
Macknight decides, that creature, in the passage, signi- 
fies, u every human creature," " all mankind." Let 
us read the passage with such a rendering, as it undoubt- 
edly gives it its just sense. For every human creature 
was made subject to vanity, not willingly, but by reason 
of him who had subjected the same in hope ; because 
every human creature shall be delivered from the bond- 
age of corruption into the glorious liberty of the sons 
of God. 

71. Paul teaches the eventual salvation of both Jews 
and Gentiles. " Blindness in partis happened to Is- 
rael, until the fulness of the Gentiles be come in ; " and 
so " all Israel shall be saved." Rom. xi. 25, 26. 
The terms, Jews and Gentiles, comprehend all man- 
kind. Paul asserts the ultimate salvation of both Jews 
and Gentiles, that is, of all men. What serious man 
can pretend, that by the fulness of the Gentiles he 
meant only a portion of them, and by all Israel, he 
meant only a small part of Israel ? Was it such a view 5 
that led Paul to exclaim, at the conclusion of his lumin- 
ous argument on this subject, " O the depth of the 
riches both of the wisdom and knowledge of God ? " 
If God sought to save the whole, and succeeded in sav- 
ing only a fraction, was the depth of his wisdom so sur- 
passingly great ? And remark what he says at the con- 
clusion of the 11th chapter. cc For of him (God) and 
through him, and to him are all things," t« navrc*, the 
universe ; as Dr. Whitby says, " For of him (as the 
donor) and through him (as the director and providen- 
tial orderer) and to him (as the end) be all things." 
The argument is complete. 

72. Paul teaches, that whether living or dying we are 
the Lord's. " For none of us liveth to himself, and 
no man dieth to himself. For whether we live we live 
unto the Lord ; and whether we die we die unto the 
Lord ; whether we live, therefore, or die, we are the 
Lord's." Rom. xiv. 7, 8. Does Paul here mean to 
include all mankind ? Does he here mean to assert. 



48 



PLAIN GUIDE TO UNIVERSALIS*!. 



that all, without exception, are the Lord's ? We can 
come to no other conclusion. He adds, u For to this 
end Christ both died, and rose, and revived, that he 
might be Lord both of the dead and living," verse 9. 
The terms u dead and living," evidently signify all the 
human race. Of course, all the human race are Christ's 
for ever. 

73. Paul saith, " As in Adam all die, even so in 
Christ shall all be made alive." 1 Cor. xv. 22. " If 
any man be in Christ Jesus, he is a new creature. 55 2 
Cor. v. 17. Hence, if all shall be made alive in Christy 
they shall all be new creatures in the resurrection of the 
dead. Belsham says, u The apostle's language is so 
clear and full with respect to the final happiness of those 
who are thus raised, and that their resurrection to life 
will be ultimately a blessing, that the generality of Chris- 
tians have supposed, that he is here treating of the res- 
urrection of the virtuous only. But that is not the fact. 
He evidently speaks of the restoration of the whole hu- 
man race. All who die by Adam shall be raised by 
Christ ; otherwise the apostle's assertion would be un- 
true. The case then would have been this, as in Adam 
all die, so in Christ shall a select number, a small pro- 
portion, be made alive. But this is not the apostle's 
doctrine. His expressions are equally universal in each 
clause. All die in Adam. The same all, without 
any exception, without any restriction, shall by Christ 
be restored to life, and ultimately to holiness and ever- 
lasting happiness." 

74. Death, the last enemy, shall be destroyed. 1 
Cor. xv. 26. If death be the last enemy, and if that 
shall be destroyed, there will no enemies to the happi- 
ness of man remain after the resurrection. 

75. Paul, in his account of the resurrection, does 
not admit of the existence of sin in the immortal state. 
u So also is the resurrection of the dead. It is sown 
in corruption, it is raised in incorruption ; * # * * * 
it is raised in glory . * * * * * it is raised in power ; 
* # * # * j t j s ra [ se( j a spiritual body." 1 Cor. xv. 



SCRIPTURAL EVIDENCES OF UNIVERSALISM. 



49 



42-44. When the apostle cries out triumphantly, cc O 
death ! where is thy sting ? " he certainly means, that 
sin was absent, for u the sting of death is sin." 

76. Paul saith, " that God was in Christ, reconciling 
the world unto himself, not imputing their trespasses un- 
to them." 2 Cor. v. 19. It is not said, that God was 
in Christ reconciling himself to the world, for he was 
never unreconciled to the w r orld ; but God was in Christ 
reconciling the world to himself. By cc the world " in 
this place is undoubtedly intended all for whom Christ 
died. God was engaged in this work ; he had appoint- 
ed the means for its accomplishment ; and we believe, 
under his wise direction, it will be done. 

77. Paul saith to the Galatians, " There is neither 
Jew nor Greek, there is neither bond nor free, there is 
neither male nor female ; for ye are all one in Christ 
Jesus. And if ye be Christ's, then are ye Abraham's 
seed, and heirs according to the promise." Gal. iii. 
28, 29. According to what promise ? Answer. Ac- 
cording to the promise of God to Abraham, that in him, 
and his seed [Christ], all the nations, kindreds, and fami- 
lies of the earth shall be blessed. In Christ, therefore, 
none of the distinctions are known of which Paul there 
speaks. " Ye are all one in Christ Jesus." That 
point being settled, he adds, u and if ye be Christ's [as 
he had proved] then are ye Abraham's seed, [that is, 
not by lineal descent, but spiritually] , and heirs accord- 
ing to the promise." 

78. He saith, that to Jesus was given " a name 
which is above every name, that at the name of Jesus 
every knee should bow, of things in heaven, and things 
in earth, and things under the earth ; and that every 
tongue should confess that Jesus Christ is Lord, to the 
glory of God the Father." Philip, ii. 9-11. Pro- 
fessor Stuart, of Andover, says, in his " Letters to 
Dr, Channing," " Things in heaven, earth, and under 
the earth, is a common periphrasis of the Hebrew and 
New Testament writers, for the universe (to nav or t« 
nuvTct.) What can be meant by things in heaven, that 

5 



50 



PLAIN GUIDE TO UNIVERSAL1SM. 



is, beings in heaven, bowing the knee to Jesus, if spir- 
itual worship be not meant ? " So much from Profes- 
sor Stuart. Now if the universe [that is, all men 
without exception] are to render spiritual and divine 
worship to Christ, will they not all be holy and happy ? 

79. The foregoing reason is confirmed by the fact, 
that " if we confess with the mouth the Lord Jesus, 
and believe in the heart that God hath raised him from 
the dead, we shall be saved." Rom. x. 9. 

80. It pleased the Father, by his son Jesus, " to 
reconcile all things unto himself, whether they be things 
in earth, or things in heaven." Col. i. 19, 20. This 
is a similar periphrasis to that spoken of by Professor 
Stuart, [see section 78,] which signifies the universe. 
The phrase, " all things," as Archbishop Newcome 
observes, signifies all intelligent beings. It is God's 
pleasure cc to reconcile all things unto himself," — an 
irrefutable argument in proof of the final holiness and 
happiness of all men. 

81. Paul directed Timothy to pray and give thanks 
for all men, which was agreeable to the Will of God to 
u have all men to be saved," who had appointed a me- 
diator to give himself " a ransom for all." 1 Tim. ii. 
1-6. Paul's argument in this place is as follows : 
I exhort first, that supplication, prayers^ intercessions, 
and giving of thanks be made for all men. None are 
excluded from the divine favor ; all have something to 
be grateful for ; for God is kind and good to all. He 
will have all men to be saved, which is the highest proof 
of his regard for all men ; and to this end he has sent 
his Son to die for all men, in execution of the divine 
purpose to bring all to the enjoyment of salvation. 

82. God is called " the Saviour of all men." 1 
Tim. iv. 10. This title is applied to Jehovah, be- 
cause he is the source of salvation. He wills the sal- 
vation of all ; he hath purposed the salvation of all ; 
he hath promised salvation to all ; and hath confirmed 
that promise by an oath. Hence, he is originally the 
Saviour of all men. 



SCRIPTURAL EVIDENCES OF UNIVERSALISM. 



51 



83. The " grace of God bringeth salvation to all 
men, and teacheth us, that, denying ungodliness and 
worldly lusts, we should live soberly, righteously, and 
godly in this present world." Titus ii. 11, 12. Adam 
Clarke remarks, " It cannot be said, except in a very 
refined and spiritual sense, that this Gospel had then ap- 
peared to all men ; but it may be well said, that it 
bringeth salvation to all men ; this is its design ; and it 
was to taste death for every man, that its author came 
into the world." Again, he adds ; " As the light and 
heat of the sun are denied to no nation nor individual, so 
the grace of the Lord Jesus ; this also shines out upon 
all ; and God designs that all mankind shall be as equally 
benefited by it, in reference to their souls, as they are 
in respect to their bodies, by the sun that shines in the 
firmament of heaven." 

84. Christ is to u destroy him that had the power of 
death, that is, the devil." Heb. ii. 14. Christ will 
destroy all evil, and banish it entirely from the universe, 

85. Paul says, " we which have believed do enter 
into rest ; " which could not be true, if they believed in 
the doctrine of endless misery. Heb. iv. 3. 

86. " It is impossible for God to lie," who hath 
sworn to Abraham to bless all the kindreds of the 
earth, in his seed, which is Christ. Heb. vi. 18. If 
God could be false to his own promise, then the world 
might not be saved ; but "it is impossible for God to 
lie." Therefore, all men, without exception, shall at 
last be blessed in Christ Jesus. 

87. Paul hath repeated the testimony of Jeremiah, 
concerning God's covenant with the house of Israel ; 
" all shall know ?ne, from the least to the greatest." 
Heb. viii. 11. This is a pledge of the previous salvation 
of the Gentile world. The word of God assures us, 
that the Gentiles shall be fellow-heirs with the Jews, of 
the blessings of the Gospel. God says, " all shall 
know me, from the least to the greatest." All the 
children of Israel, all the descendants of Abraham ; 
not those who may happen to be upon the earth at any 



52 



PLAIN GUIDE TO UMVERSALISM. 



particular time, but the whole posterity of the patri- 
arch, without exception. This is similar to what Paul 
declares, Rom. xi. 26. 

88. God never chastens us but cc for our profit," 
causing all chastisement " afterward to yield the peace- 
able fruit of righteousness unto them which are exer 
cised thereby." Heb. xii. 10, 11. How, then, can 
the doctrine of endless punishment be true ? If God's 
chastisements afterward yield the peaceable fruits of 
righteousness, how can they be endless ? 

The Testimony of John. 

89. u The blood of Jesus Christ cleanseth us from 
all sin." 1 John i. 7. There is no sin, that the 
blood of Christ will not wash away. Though our sins 
be as scarlet, they shall be white as snow ; and, though 
they be red like crimson, they shall be as wool. Jesus 
can save the chief of sinners. 1 Tim. i. 15. He 
has the ivill 0 no less than the power ; therefore, all men 
will be saved by his grace. 

90. u For this purpose the Son of God was mani- 
fested, that he might destroy the works of the devil." 
1 John iii. 8. Sin is the work of the devil, and will 
be destroyed ; but men are the workmanship of God, 
and will not be ultimately destroyed. Jesus shall de- 
stroy all sin ; he came into the world for that special 
purpose ; and, having begun the work, he will not give 
over, until it is completely accomplished. 

91. The record, which God hath given of his Son, 
is this ; " That God hath given to us eternal life ; and 
this life is in his Son." 1 John v. 11. Is this record 
true ? it surely is. Who are called on to believe it ? all 
mankind. If any man believe it not, he makes God a 
liar, by saying, that God's record is not true. God, 
then, hath certainly given eternal life to all men in his 
divine purpose. 

92. John, the revelator, said ; " And every creature 
which is in heaven, and on the earth, and under the 
earth, and such as are in the sea, and all that are in 



SCRIPTURAL EVIDENCES OF UNIVERSALISM. 53 



them, heard I saying, Blessing, and honor, and glory, 
and power, be unto him that sitteth upon the throne, 
and unto the Lamb, forever and ever." Rev. v. 13. 
Here is another instance of the " common periphrasis" 
of the Hebrew and New Testament writers for the uni- 
verse. Every creature shall at last pay divine honors to 
God and the Lamb. "If this be not spiritual wor- 
ship," saith Prof. Stuart, " I am unable to produce a 
case, where worship can be called spiritual and di- 
vine." 

93. The same illustrious writer says; "Who shall 
not fear thee, O Lord, and glorify thy name ? for thou 
only art holy ; for all nations shall come and worship 
before thee ; for thy judgments are made manifest." 
Rev. xv. 4. Does this mean only all those nations 
who may happen to be upon the earth at a certain time ? 
or, does it mean " all nations," in the sense of the di- 
vine promise to Abraham ? Judge ye. 

94. He also says ; " The tabernacle of God is with 
men, and he will dwell with them, and they shall be his 
people, and God himself shall be with them, and be 
their God." Rev. xxi. 3. When this is fulfilled, all 
men will be reconciled to God. The Gospel is de- 
signed to make every heart the dwelling-place of the 
Holy Spirit ; and, when the purpose of the Gospel 
shall be fully accomplished, God shall reign in the hearts 
of all men. 

95. He furthermore declares, that " God shall wipe 
away all tears from their eyes ; and there shall be 
no more death, neither sorrow , nor crying ; neither 
shall there be any more pain ; for the former things are 
passed away." Rev, xxi. 4. Thus, we see the doc- 
trine of eternal weeping, eternal sighing, eternal sorrow, 
eternal pain, is false ; false as the Bible is true. And, 
although we read, in the Scriptures, of the second 
death, yet, if we read of thirty deaths, it would be 
no argument against Universalism, since the time 
is to come, when "there shall be no more 
death." 

5* 



54 



PLAIN GUIDE TO UNI VERS ALISM. 



96. God induces all good people to pray for the sal- 
vation of all men, which he could not do, if it were 
opposed to his will ; because, " if we ask any thing ac- 
cording to his will, he heareth us," 1 John v. 14 ; and 
because "the desire of the righteous shall be granted." 
Prov. x. 24. 

97. Peter said ; " Believing ye rejoice with joy un- 
speakable and full of glory." Can it be possible 
that they believed in the doctrine of endless sin and 
misery ? Would this have made them rejoice with un- 
speakable joy ? Not unless they were demons in hu- 
man form. 

98. All the threatenings of the word of God, 
when properly understood, harmonize with the doctrine 
of Universalism ; the punishments spoken of being 
limited punishments only, and, no threatening or law 
extending sin, or its consequences, beyond the resurrec- 
tion. 

99. Universalism is the only hypothesis in which 
the perfections of God can harmonize, — since, if 
men are lost forever by God's decree or permission, 
it impeaches his goodness ; if, by his neglect or want 
of foreknowledge, it impeaches his icisdom ; or, if sin 
be too mighty for him, and rebels too stubborn for him 
to subdue, it impeaches his power. 

100. Lastly ; " All things shall be subdued unto 
Christ, — Christ shall be subject unto him that put all 
things under him, that GOD MAY BE ALL IN 
ALL." 1 Cor. xv. 28. 



OLD TESTAMENT PASSAGES EXPLAINED. 55 



CHAPTER IV. 

PASSAGES FROM THE OLD TESTAMENT EXPLAINED, WHICH 
ARE ADDUCED TO DISPROVE THE SENTIMENTS OF UNI- 
VERSALISTS. 

I. There are but few passages in the old Testa- 
ment, which are adduced in proof of the doctrine of 
endless misery ; and these are not always adduced singly, 
and written out in full, but are generally given in shreds 
and patches, with a sort of connexion, arranged by the 
author who quotes them, to suit himself. In proof and 
illustration of this, we offer the following extract from 
Hawes's 44 Reasons for not embracing the Doctrine of 
Universal Salvation," page 15. The author professes 
to lay before his readers a comprehensive view of what 
the Bible says, in regard to the future punishment of 
the wicked, meaning, thereby, their endless punishment. 
We quote here what he states in regard to the evidence 
found in the Old Testament. " To begin with the Old 
Testament : it is said of the wicked, they are to be 
' turned into hell ; ' 4 their name ' is to be 4 put out for- 
ever ; ' 4 the portion of their cup ' is 4 snares, fire, and 
brimstone, and a horrible tempest;' they 4 shall per- 
ish ; consume into smoke ; consume away ; ' they 
4 shall die in their iniquity ; ' they 4 shall rise to shame 
and everlasting contempt ; ' their 4 joy is but for a mo- 
ment ; ' their 4 candle shall be put out,' and their 4 hopes 
perish ; ' their 4 hope is like the giving up of the 
ghost ; ' their 4 triumphing is short ; ' their end is to be 
cut off ; ' a day which 4 burns like an oven, shall burn 
them up, and leave them neither root nor branch ; ? 
they 4 shall suddenly be destroyed, and that without 
remedy ; ' God 4 will laugh at their calamity, and mock 
when their fear cometh ; ' he will 4 tear them in pieces, 
and there shall be none to deliver ; ' their 4 expectations 
shall perish ; ' their 4 hope shall be cut off, and their 
trust be a spider's web.' " 



56 



PLAIN GUIDE TO UNIVERSALISM. 



Is this the way to show what the Bible teaches ? 
What doctrine may not appear to be proved from the 
Bible, if a writer may gather up shreds and fragments 
of Scripture in this manner, and weave them together in 
any order and form that may suit his own taste ? It dis- 
plays somewhat the taste of the wag, who attempted to 
prove it the duty of men to commit suicide, by adduc- 
ing these words ; " Judas departed, and went and 
hanged himself," — Go, and do thou likewise." 

II. We sometimes find Gen. ii. 17, referred to, to 
prove the doctrine of endless misery ; " In the day 
that thou eatest thereof, thou shalt surely die." Luther 
Lee states, " The penalty of the divine law is, in itself, 
an endless curse ; " (Universalism Examined, p. 242 f) 
and he adduces Gen. ii. 17, in proof. The objection 
which has been so long urged against Universalists, that 
the serpent in the garden of Eden preached Universal- 
ism to our first parents, when he said, " ye shall not 
surely die," is founded upon the presumption, that the 
death threatened in case of disobedience is endless 
death. 

But look at the passage. Is it said, thou shalt die 
endlessly ? No. Is it said, thou shalt die in the future 
state ? No. Is it said, thou shalt die at some future 
time ? No. But these are the words ; "In the day 
thou eatest thereof, thou shalt surely die ; " in that very 
day, — at that very time. There is not the slightest 
intimation given in the Scriptures, that this death was 
endless death. Adam Clarke supposed this death to 
be physical, not eternal. The phrase, which is ren- 
dered " thou shalt surely die," he translates, a death 
thou shalt die, or, dying thou shalt die. " Other mean- 
ings," he adds, " have been given of this passage, but 
they are, in general, either fanciful or incorrect." 
Com. on Gen. ii. 17. Universalists in general sup- 
pose this death to be a moral death, a falling from a 
state of purity to a state of transgression and guilt ; 
but a few, like Clarke, consider it to be natural, or 
physical death. 



OLD TESTAMENT PASSAGES EXPLAINED. 57 



III. Gen. vi. 3. "And the Lord said, my spirit shall not always 
strive with man." 

By what rule can the doctrine of endless misery be 
inferred from this passage ? Different views have been 
taken of its sense. Some suppose that God will not al- 
ways strive with man, because, after he has striven suffi- 
ciently, he will give them over to punishment. Thus, 
Adam Clarke, u God delights in mercy, and, therefore, 
a gracious warning is given : even at this time, the earth 
was ripe for destruction, but God promises them one 
hundred and twenty years' respite ; — if they repented in 
that interim, well : if not, they should be destroyed by a 
flood," (Com. on Gen. vi. 3.) not sentenced to endless 
misery. There are others, who suppose God's spirit will 
not always strive with man, because it will be rendered 
unnecessary by the conversion of the creature. It is 
supposed by some, that it would be impossible for man, 
a child of dust, to endure always the strivings of his 
Maker ; and, for this reason, he will not always strive 
with man. So Isaiah seems to speak, in God's behalf. 
" I will not contend forever, neither will I be always 
wroth : for the spirit should fail before me, and the 
souls which I have made." Isaiah Ivii. 16. Which- 
ever view of the passage the reader may adopt, we are 
sure, that no just interpretation will favor the doctrine 
of endless misery. 

IV. Deut. xxxii. 22. " For a fire is kindled in mine anger, and 
shall burn unto the lowest hell." 

This passage is quoted by Parsons Cooke, and J. M. 
Davis as proof of endless misery. Certainly, the pas- 
sage has no reference to the future state. See the whole 
verse and context. " For a fire is kindled in mine an- 
ger, and shall burn unto the lowest (sheol) hell, and 
shall consume the earth with her increase, and set on 
fire the foundations of the mountains. I will heap mis- 
chief upon them ; I will spend my arrows upon them. 
They shall be burned with hunger and devoured with 
burning heat, and with bitter destruction ; I will also 
send the teeth of beasts upon them, with the poison of 



58 



PLAIN GUIDE TO UNIVERSAL [SM. 



serpents of the dust. The sword without, and terror 
within, shall destroy both the young man and the virgin ; 
the suckling, also, with the man of gray hairs." Can 
this passage be justly applied to the future state ? Will 
men be burnt with hunger in the immortal world ? 
Will the teeth of beasts be upon them there ? and the 
poison of serpents ? Will the sword destroy them in 
that world ? Adam Clarke honestly applies the passage 
to the temporal destruction of the Jews. He says, 
the lowest hell signifies, " the very deepest destruction ; 
a total extermination ; so that the earthy their land, 
and its increase, and all their property, should be 
seized, and the foundations of their mountains, their 
strongest fortresses, should be razed to the ground. 
All this was fulfilled in a most remarkable manner, in 
the last destruction of Jerusalem by the Romans, so 
that of the fortifications of that city, ' not one stone 
was left upon another.'" Commentary on the place. 
The learned Lightfoot says, " The destruction of Jeru- 
salem is very frequently expressed in Scripture, as if it 
were the destruction of the whole world, Deut. xxxii. 
22 , 6 a fire is kindled in mine anger, which shall burn 
unto the lowest hell,' (the discourse there is about the 
wrath of God consuming that people ; see verses 20, 
21)." So far Lightfoot, Works, XI. p. 303. Dr. Al- 
len, late President of Bowdoin College, in his Lecture 
on Universal Salvation, grants, that the punishment re- 
ferred to in this passage, is " cutting off from life, de- 
stroying from the earth by some special judgment, and 
removing to the invisible state of the dead." 

V. Job viii. 13, 14. " The hypocrite's hope shall perish : whose 
hope shall be cut off, and whose trust shall be a spider's web." 

It is difficult to believe, that any sensible person 
would adduce this passage as proof of endless pun- 
ishment ; yet such is the fact. We find it adduced 
in Hawes's u Reasons," in J. M. Davis's " Uni- 
versalism Unmasked," and in Edwards against Chaun- 
cey. Does the hypocrite never find, in this life, that 
his hope has perished ? that it has become like a 



OLD TESTAMFJNT PASSAGES EXPLAINED. 



59 



spider's web ? Look at the context. " He shall lean 
upon his house, but it shall not stand.' 5 Thus his hope, 
his confidence, his support on which he leaned, failed 
him. " He shall hold it fast, but it shall not endure. 
He is green before the sun, and his branch shooteth 
forth in his garden." Does this language apply to the 
immortal existence ? Evidently it does not. 

VI. Job. xi. 20. " But the eyes of the wicked shall fail, and they 
shall not escape, and their hope shall be as the giving up of the 
ghost." 

All this frequently happens in the present state of 
being ; such is the fate of the wicked in all ages ; and 
yet Edwards, Strong, and Hawes adduce this text in 
proof of endless punishment. The language in Job xi. 
20, is that of Zophar, see xi. 1. At the conclusion of 
the chapter, in reviewing what Zophar had said, Adam 
Clarke remarks, " Zophar seems to have had a full con- 
viction of the all-governing providence of God ; and 
that those who served him with an honest and upright 
heart would be ever distinguished in the distribution of 
temporal good. He seems, however, to think, that re- 
wards and punishments were distributed in this life ; and 
does not refer, at least, very evidently, to the future 
state. Probably his information on subjects of divinity 
did not extend much beyond the grave." 

VII. u The triumphing of the wicked is short, and the joy of 
the hypocrite but for a moment. Though his excellency mount up 
to the heavens, and his head reach unto the clouds, yet he shall per- 
ish forever," &c. Job xx. 5-7. 

Strong and Hawes both adduce this passage as proof 
of endless punishment ; but what circumstance is here 
mentioned, that will prove endless misery ? He shall 
perish forever. So far from regarding this expression 
as proof of endless misery, Dr. A. Clarke, on the con- 
trary, supposes, that it rather shows, that the writer of 
it did not believe in any future existence whatsoever. 
His comment is as follows. U i He is dust, and shall 
return to the dust from which he was taken.' Zophar 
here hints his disbelief in that doctrine, the resurrection 



60 



PLAIN GUIDE TO UNIVERSALISM. 



of the body, which Job had so solemnly asserted in the 
preceding chapter, or he might have been like some in 
the present day, who believe that the wicked shall be an- 
nihilated, and the bodies of the righteous only be raised 
from the dead ; but I know of no scripture by which 
such a doctrine is confirmed." How sadly the advo- 
cates of endless misery disagree in regard to their proof 
texts. 

VIII. " The wicked is reserved to the day of destruction, they 
shall be brought forth to the day of wrath." Job xxi. 30. 

This is one of Dr. Strong's proof texts of endless 
misery ; Dr. Ely also adduces it w 7 ith much confidence. 
But is there the least hint given, that this day of de- 
struction and wrath is after death ? If this punishment 
is not to commence until death, it is hardly possible, that 
Job would have said concerning the w y icked to whom he 
referred, M The clods of the valley shall be sweet unto 
him." This would be singular language if Job had be- 
lieved, that the punishment of the wicked w r as reserved 
until his death. Ev. A. C. Thomas remarks, " Ko- 
ran and his company were reserved until the people had 
departed ' from the tents of those wicked men,' and 
then the earth opened and swallowed them up, with all 
that appertained to them. Numbers xvi. The Sodom- 
ites were reserved until Lot had departed from the city, 
— then they were destroyed, together with all that 
grew upon the ground. Gen. xix. The antediluvians 
were reserved until Noah and his family were safe in 
the ark, — then came the day of destruction, and 
every living thing died that moved upon the face of the 
earth, Gen. viii. You thus perceive, that the wick- 
ed are reserved to the day of destruction, and of wrath, 
in the present life." Theological Discussion, p. 96. 

IX. u For what is the hope of the hypocrite, though he hath gain- 
ed, when God taketh away his soul ? " Job xxvii. 8. 

This is adduced by Edwards, in his book against 
Chauncey. The hope of the hypocrite is good for 
nothing at any time, neither in the hour of prosper- 



OLD TESTAMEOT PASSAGES EXPLAINED. 61 



Ity or adversity, of life or of death. Let any one read 
the remainder of the chapter, particularly verses 13 — 23, 
and he will see, that Job did not intend to be under- 
stood, that the punishment of the wicked is not in this 
life. By reading the whole chapter, the subject is made 
plain. 

X. " Is not destruction to the wicked ? and a strange punishment 
to the workers of iniquity ? " Job xxxi. 3. 

This is adduced as proof of endless misery by Strong, 
in his book against Huntington. Is it declared, that this 
destruction is in the future state ? that this strange pun- 
ishment is beyond the grave ? No, not the slightest hint 
of that kind is given ; and therefore the passage proves 
nothing in favor of endless misery. 

XI. " Thou hast rebuked the heathen, thou hast destroyed the 
wicked, thou hast put out their name forever and ever." Psalms ix. 5. 

[Strong and Dr. Ely quote Psalms i. 5, 6, in proof 
of endless misery ; but it is unnecessary to notice pas- 
sages that are in their true sense so obviously and utter- 
ly remote from the subject to which they are applied.] 

Psalms ix. 5, is adduced by Strong and Hawes. 
The evident sense of the passage is, thou hast destroy- 
ed the heathen from off the face of the earth ; and they 
shall be remembered no more. A. Clarke says, on 
this verse, " we know not what this particularly refers 
to ; but it is, most probably, to the Canaanitish nations, 
which God destroyed from off the face of the earth." 
Thou hast put out their name forever, he understands 
to signify, that these nations will never again be restored 
to Canaan. 

XII. " The wicked shall be turned into hell, and all the nations 
that forget God." Psalms ix. 17. 

Strong, Hawes, Lee, Cooke, Davis, Ely, Stuart, 
and a host of others of like faith, agree in applying this 
passage to the subject of endless punishment. It is ev- 
idently regarded as one of the strong proof texts of that 
doctrine. 

But let us be careful Does the passage say, the 
6 



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PLAIN GUIDE TO UNIVERSALIS**, 



wicked shall be turned into hell in the future world 9 
No, it does not. It merely asserts the fact, that the 
wicked shall be turned into hell ; and it is mere assump- 
tion in any writer, without offering proof, to consider 
sheol, in this instance, as signifying a place of endless 
punishment. It is taking for granted the very point in 
dispute. Let the believers in endless misery prove, if 
they can, that sheol signifies a place of endless punish- 
ment. 

Dr. Allen, then president of Bowdoin College, pub- 
lished a sermon in reply to Balfour's " First Inquiry ;" 
but he was constrained to confess, that Psalms ix. 17 
could not be justly considered as proving endless mise- 
ry. He said, " The punishment expressed is cutting 
off from life, destroying from the earth, by some special 
judgment, and removing to the invisible state of the 
dead. The term (sheol) does not seem to mean, with 
certainty, any thing more than the state of the dead in 
their deep abode." Dr. Allen was not a Universalist ; 
he was not led by any doctrinal bias to come to the con- 
clusion which he adopted ; indeed, the bias was all the 
other way ; but the force of truth constrained him to 
make the above acknowledgment. 

Those who wish to see a full explanation of this sub- 
ject, and its true sense clearly set forth, are referred to 
an article in the " Universalist Expositor," Vol. IV. 
pp. 65-68. See also " Ely and Thomas's Discus- 
sion," pp. 128, 129 ; and Balfour's " First Inquiry," 
on the passage. 

The passage will bear a general application to all 
wicked men, although we suppose David originally 
had reference to the heathen nations with whom he had 
to contend. Sheol is frequently used by the sacred 
writers, as a figure of darkness, and deep distress of 
mind, into which sin always plunges the transgressor. 
In this sense it may be said, all the wicked, and all the 
nations that forget God, shall be turned into sheol. Thus 
David was turned into hell, when he was a sinner. 
Hence he said, " the pains of hell gat hold upon me," 



OLD TESTAMENT PASSAGES EXPLAINED. 63 



(Psalms cxvi. 3.) which he explained by adding, " T 
found trouble and sorrow." This is precisely the Uni- 
versalist's understanding of this matter. When men dis- 
obey the commands of God, they find trouble and sor- 
row, — the pains of hell get hold upon them, — they 
are cast into sheol. This is a sense which the word very 
frequently bears in the Old Testament. When David, 
by timely repentance, was delivered from his trouble and 
sorrow, he considered himself as having been delivered 
from sheol) hell ; and hence, in one place, he praises 
God for such a deliverance. " I will praise thee, O Lord 
my God, and glorify thy name forevermore, for great is 
thy mercy toward me ; and thou hast delivered my soul 
from the lowest hell." (Psalm Ixxxvi. 12, 13.) 
The Psalmist surely was in this world when he uttered 
these words ; he had suffered the pains of sheol in this 
world ; he had been delivered from the lowest sheol 
while in' this world. He attempted to augment the force 
of the word sheol, — the loicest sheol, — w r hich added 
to the power of the description. He was plunged into 
the deepest sorrow, the lowest depression ; and that 
state of mind and heart is what he intended by the 
Ci loicest hell" from which God in mercy delivered him. 
A similar use of the w 7 ord, w T e find in Jonah ii. 2. "I 
cried by reason of mine afHiction unto the Lord, and 
he heard me ; out of the belly of (sheol) hell cried I, 
and thou heardest my voice." What did he intend here 
by the belly of sheol ? See the 1st verse. " Then 
Jonah prayed unto the Lord his God out of the fish's 
belly." God had cast him into the deep, in the midst 
of the seas ; and the floods compassed him about, the 
billows and waves passed over him. He had been 
swallowed by a great fish, and had been in the belly of 
the fish three days and three nights. This was the 
hell, or sheol, out of which he cried, and from which 
God delivered him. 

This is all we think it necessary to say, on Psalms 
ix. 17. Before this passage can be adduced in proof 
of endless punishment, it must be proved beyond all 



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PLAIN GUIDE TO UNIVERSALIS^!. 



dispute, that sheol, in this instance, refers to a state of 
misery beyond the resurrection of the dead. 

XIII. " U pon the wicked he shall rain snares, fire and brim- 
stone, and a horrible tempest; this shall be the portion of their cup." 
Psalms xi. 6. 

Several of the principal defenders of endless misery 
quote this, viz. Strong, Davis, Hawes, Ely, and oth- 
ers. But what proof does it afford of the doctrine of 
endless misery ? Is there the least intimation given, 
that this punishment was to be poured out in the future 
state ? David was justified, by his knowledge of sa- 
cred history, in using the above language as descriptive 
of the punishment of sinners in this life. God had 
punished sinners in this world, before David was born, 
in the manner referred to by him. u The Lord rained 
upon Sodom and Gomorrah -brimstone and fire from 
the Lord out of heaven ; and he overthrew those cities, 
and all the plain, and all the inhabitants of the cities 5 
and that which grew upon the ground." Now here is 
an instance in which the language of the passage before 
us, was literally fulfilled in this world. Dr. Clarke says 
of these words, u This is a manifest allusion to the de- 
struction of Sodom and Gomorrah." Com. on Psa. 
xi. 6. Before we can allow that the above passage 
refers to a future state of punishment, we must see 
some proof of it. It seems to us, the evidence is all 
on the other side. 

XIV. " Arise, O Lord, disappoint him. cast him down ; deliver my 
soul from the wicked, which is thy sword ; from men which are thy 
hand, O Lord, from men of the world, which have their portion in 
this life." Psalms xvii. 13, 14. 

Andrew Fuller, President Edwards, J. M. Davis, 
and many others, adduce this as proof of endless pun- 
ishment. The argument is this ; if men of the world 
have their portion in this life, there will be no happi- 
ness for them after death. But try this argument on 
the other side. If u men of the world," i. e. wicked 
men, have their portion in this life, there will be no 
misery for them after death. Why is not this inference 



OLD TESTAMENT PASSAGES EXPLAINED- 



65 



as good as the other ? The plain question is, what is 
the portion of the wicked ? Look at the passage under 
section XIII. " Upon the wicked he shall rain snares, 
fire and brimstone, and a horrible tempest ; this shall 
be the portion of their cup." Well, where do they 
get this portion? Ans. "In this life," according to 
the passage we are now considering. We read in Job, 
" This is the portion of a wicked man from God, and 
the heritage appointed unto him by God." xx. 29. 
Now let any one read the preceding verses, viz. 4 — 28, 
and he will see that it is trouble and sorrow upon the 
earth, which is declared to be the portion of a wick- 
ed man from God, Eternal torments in hell is the 
portion denounced on the w 7 icked by uninspired men ; 
but trouble and sorrow in this life u is the portion of a 
wicked man from God, and the heritage appointed unto 
him by God." Job himself says of the wicked, " their 
portion is cursed in the earth." xxiv. 18. Isaiah says, 
" God shall rebuke them, and they shall flee far off, 
and shall be chased as the chaff of the mountains before 
the w 7 ind, and like a rolling thing before the whirlwind. 
And behold, at evening-tide trouble; and before the 
morning he is not. This is the portion of them that 
spoil us, and the lot of them that rob us." xvii. 13, 14. 
Was not this portion in this life ? It w r as said of 
Nebuchadnezzar, " Let his portion be w T ith the beasts 
in the grass of the earth." Daniel iv. 15, 23. See 
also, Matt. xxiv. 51, Luke xii. 46. 

The portion of a righteous man is directly of an op- 
posite nature. He trusts in God. " The Lord is the 
portion of mine inheritance." Psalms xvi. 5, Ixxiii. 
26, cxix. 57, ££ I cried unto thee, O, Lord ; I said, 
thou art my refuge and my portion in the land of the 
living." cxlii. 5. Lamen. iii. 24. 

Warburton is clearly of opinion, that this passage 
(Psa. xvii. 13, 14) has no reference to the future state. 
See Div. Leg. Book vi. Sec. 3 ; and Dr. A. Clarke 
gives the passage a similar interpretation in that respect. 
See his Com. on the place. 

6* 



66 PLAIN GUIDE TO UNIVERSALISM. 



XV. " But the wicked shall perish; and the enemies of the Lord 
shall be as the fat of lambs ; they shall consume ; into smoke shall 
they consume away." Psalms xxxvii. 20. " The transgressors shall 
be destroyed together; the end of the wicked shall be cut off." 
Ver. 38. 

Strong and Hawes, with several others, adduce 
these passages as proof of endless misery. But how 
weak are such attempts to sustain that cruel and un- 
scriptural doctrine ! This is the common language 
employed by the sacred writers to describe the trouble 
and vanity of wicked men in this life, "When it 
goeth well with the righteous, the city rejoiceth ; and 
when the wicked perish there is shouting." Prov. xi. 
10. Shall this be fulfilled in the immortal state ? or 
does it take place in this world ? The sinful prodigal 
perished when he left his father's house. Luke xv. 11, 
The scriptural sense of the word perish is to sink, to 
fail, to be overcome, to be driven away, to be disap- 
pointed, to be slain in battle, &c. &c. All these 
things happen to the wicked in the present life. The 
word consume has the same sense. " I will consume 
them by the sword, and by the famine, and by the pes- 
tilence." Jer. xiv. 12. The same may be said of the 
phrase destroy. Thus Moses describes God's over- 
throw of the Egyptian hosts. "In the greatness of 
thy excellency thou hast overthrown them that rose up 
against thee ; thou sentest forth thy wrath which con- 
sumed them as stubble. * * * # # My lust shall be 
satisfied upon them ; I will draw my sword, my hand 
shall destroy them." Exodus xv. 7-9. This is ex- 
plained further by ver. 10. " Thou didst blow with 
thy wind, the sea covered them ; they sank as lead in 
the mighty waters." 

How can it be doubted, that all the terms employed 
in the passage before us, are used by the sacred writers 
to describe the overthrow and punishment of the wick- 
ed in the present life ? 

We call upon the writers who adduce these passages 
in support of the doctrine of endless misery, to bring 



OLD "TESTAMENT PASSAGES EXPLAINED. 



67 



forward some text like this : The wicked shall perish 
in the immortal state ; into smoke shall they consume 
away in the immortal state ; the transgressors shall be 
destroyed beyond the grave ; the end of the wicked 
shall be cut off in eternity. They ought at least to 
adduce one passage which speaks of the punishment of 
the wicked, in which it is evident the punishment must 
necessarily be confined to the immortal existence. We 
ask for one such text. 

XVI. " Like sheep they are laid in the grave; death shall feed on 
them ; and the upright shall have dominion over them in the morn* 
ing ; and their beauty shall consume in the grave from their dwel= 
ling. But God will redeem my soul from the power of the grave ; 
for he shall receive me." Psalms xlix. 14, 15. 

This text is adduced by Parsons Cooke to prove 
endless misery. Is there one word intimated in regard 
to punishment after the resurrection of the dead ? Not 
a syllable. A careful observer of Old Testament 
phraseology, will be unwilling to adduce a passage like 
this in proof of endless punishment. Warburton says, 
" The literal meaning of this passage is, as appears by 
the context, that the wicked should be untimely cut off 
and destroyed, — in the morning, that is, by the judg- 
ment of the law, which was administered in the morn- 
ing hours ; but that his [the Psalmist's] life, and the 
life of the upright, should be preserved and prolonged. 
Here, once for all, let me desire the objectors to consid- 
er, what it is that is ever opposed in the many places 
of this sort to life, redemption, &c. It is not misery, 
torments, &c, as it must have been, did life literally 
signify eternal life in a future state ; but it is death, 
which shows it was a life here on earth." Divine Le- 
gation, Book vi. Sec. 3. 

XVII. " Now consider this, ye that forget God, lest I tear you in 
pieces, and there be none to deliver." Psalms 1. 22. 

Is there the slightest proof that this refers to the fu- 
ture state of existence i Not at all ; yet J. M. Da- 
vis, Hawes, and many others, adduce the passage as 
positive proof of endless suffering. Men certainly 



68 



PLAIN GUIDE TO UMVERSALISM. 



forget God in this life ; and both literally and metaphor- 
ically, they get torn to pieces in this life, when there is 
none to deliver. The author of the book of Lamen- 
tations says, " He hath turned aside my ways, and 
pulled me in pieces : he hath made me desolate." iii. 
11. To be torn in pieces is a metaphor signifying to 
be crushed, to be put down, to be utterly oppressed. 

XVIII. "As smoke is driven away, so drive them away ; as wax 
melteth before the fire, so let the wicked perish in the presence of 
God." Psalms lxviii. 2. 

Dr. Strong adduces this text in proof of endless 
torments. But is there the slightest proof that the 
punishment here described is to be inflicted in the im- 
mortal existence ? Are not these metaphors of pre- 
cisely the same character with those we have noticed in 
other passages, and shown to be applied to punishments 
in this life ? What more, then, is it necessary for us to 
say ? Will the caviller pretend, that because the wick- 
ed are to perish in the presence of God, therefore their 
punishment must be in the future state ? If this posi- 
tion be assumed, then we say the objector is ignorant 
of the scriptural sense of the phrase u presence of the 
Lord." See the following texts. u Cain went out 
from the presence of the Lord, and dwelt in the land 
of Nod.' 5 Gen. iv. 16. Was the land of Nod in this 
world ? God said to Moses, when he was on his way 
to Canaan, u My presence shall go with thee, and I 
will give thee rest." Exodus xxxiii. 14, and Moses 
replied, " If thy presence go not with me, carry us 
not up hence." Ver. 15. See also, 1 Chron. xvi. 27, 
33. Psalms xcv. 2, xcvii. 5, c. 2, cxiv. 7. Jer. iv. 
26. Jonah i. 3, 10. The presence of God was in the 
ark ; it was afterwards in the temple upon Mount Zi- 
on ; and, in the same sense, it is in any place where 
God makes himself known, and reveals his power and 
glory to the children of men. Acts x. 33. 

XIX. Psalm lxxiii. 

The whole of the seventy-third Psalm is relied on 
by a few authors, to prove the doctrine of endless mis- 



OLD TESTAMENT PASSAGES EXPLAINED. 



69 



ery. After having quoted three or four verses from 
this Psalm, Luther Lee remarks ; Ci This is their 
end, which the Psalmist learned in the sanctuary 
of God, and if their end is to be cast down into de- 
struction, and to be utterly consumed with terrors, they 
cannot be saved." Such is Mr. Lee's argument. It 
proceeds on this false assumption, that, by the end of 
the wicked, is meant their endless destiny in the immor- 
tal state. We deny that position. We say, by the 
end of the wicked, in that place, nothing relating to 
their eternal destiny was intended. Take one passage 
in proof of this, out of fifty which we might quote ; 
" Son of man, thus saith the Lord God unto the land 
of Israel ; an end, the end is come upon the four cor- 
ners of the land. Now is the end come upon thee, and 
I will send mine anger upon thee, and will judge thee ac- 
cording to thy Ways, and will recompense upon thee all 
thine abominations." " An end is come, the end is 
come ; it watcheth for thee ; behold, it is come !" 
&c. &c. Ezek. vii. 1-15. Now, this was the end 
of the wicked of which Ezekiel spoke ; and, so far 
from putting it in the future state, he said, cc behold, it 
is come ! " Let Mr. Lee, or any other writer, ad- 
duce a passage which states, that the end of the wicked 
is destruction in the immortal state, and then he will do 
something to his purpose. 

XX, " The Lord preserveth all them that love him ; but all the 
wicked will he destroy." Psalm cxlv. 20. 

This text is adduced by Strong, and some others, in 
proof of endless misery. But what possible proof 
does it furnish ? Does it say, that God will destroy 
the wicked in the future state 9 It says nothing of the 
kind. Now, that is the very thing to be proved. 
Is it intimated, that this destruction is endless ? Not 
at all. Is the least reference made here to the immortal 
condition of man in any way ? Certainly not. It is 
useless, then, to adduce the passage as proof of endless 
misery. 



70 



PLAIN GUIDE TO UNIVERSAL! SM. 



XXI. t( 1 also will laugh at your calamity ; I will mock when 
your fear cometh; when your fear cometh as a desolation and your de- 
struction cometh as a whirlwind ; when distress and anguish cometh 
upon you. Then shall they call upon me, but I will not answer ; 
they shall seek me early, but they shall not find me." Prov. i. 
26 - 29. 

This seems to be a prominent text with the believers 
in endless misery. Edwards, Davis, Strong, Hawes, 
Lee, and almost every other writer who has defended 
endless misery, has adduced it for that purpose. 
Against this array of authority, we bring forward the 
simplicity of divine truth. 

We object to the common interpretation of this pas- 
sage, — that there is not the least reference in the pas- 
sage, to the immortal existence ; there is no reference 
to physical death, no reference to the subsequent resur- 
rection, no reference to eternity. If there be such ref- 
erence, let it be pointed out. The common under- 
standing is, that this language is to be addressed by Je- 
hovah to the sinner at the day of judgment. But, that 
this supposition is not correct, see the 20th verse. 
" "Wisdom crieth without, she uttereth her voice in the 
streets," &c. And then, " Because I [wisdom] 
have called and ye refused, I have stretched out my 
hand and no man regarded ; but ye have set at nought 
all my [wisdom's] counsel, and would none of my [wis- 
dom's] reproof ; I also will iaugh at your calamity," 
&c. Here, we see, it is wisdom personified, that ad- 
dresses the children of men in this manner. Wisdom 
says to every man, if you do not attend to my words, 
and give heed to my counsels, I shall not assist you in 
the day of your sorrows. You will call upon me then, 
but I cannot benefit you ; because you have slighted 
my reproof. The experience of every foolish man 
proves the truth of Solomon's words. Even if fools 
prosper, it is but for a moment; for u the prosperity 
of fools shall destroy them." ver. 32. 

Dr. Adam Clarke honestly confesses, in the same 
paragraph in which he insists most earnestly upon the 



OLD TESTAMENT PASSAGES EXPLAINED. 



71 



endless damnation of the sinner, that the passage we 
are considering has no reference to the eternal state of 
men. u Nor can any thing spoken here be considered 
as applying, or applicable, to , the eternal state of 
the persons in question ; much less to the case of any 
man convinced of sin, who is crying to God for 
mercy." Com. on the place. 

XXI [. u Her feet go down to death ; her steps take hold on hell." 
Prov. v. 5. 

Here we have an instance of the parallelism which 
we so frequently meet with in Hebrew poetry. The 
same truth is stated in both parts of the verse. " Her feet 
go down to death ; her steps take hold on (sheol) helL" 
Here death and sheol, or hell, are used in precisely the 
same sense. The sense of the passage is, that the so- 
ciety of a lewd woman, of whom Solomon was speak- 
ing, would bring a man to an early, sudden, or ignomin- 
ious death. Prof. Stuart's remarks are very reasonable 
on this point. He says ; 44 To die, in the usual man- 
ner, is not a special penalty of wickedness ; and, there- 
fore, the threats of death, directed against particular 
acts of wickedness, can never be rationally regarded as 
having reference to any thing but sudden, premature, 
and violent death. That 4 the wicked shall not live 
out half their days,' is an assurance, repeated in many 
forms, and in a great variety of ways, in the Old Tes- 
tament scriptures. In this point of view, it is pos- 
sible, I concede, to interpret all the texts which exhibit 
sheol as having a reference merely to the grave ; and, 
therefore, it is possible to interpret such ones as Prov. 
v. 5 ; ix. 18, and xxiii. 14, as designating a death vio- 
lent and premature, inflicted by the hand of heaven." 
Exeget. Essays, p. 3. 

XXIII, " When a wicked man dieth, his expectation shall perish : 
and the hope of unjust men perisheth." Prov. si. 7. 

This is one of the texts frequently adduced in proof 
of endless misery ; Edwards, Davis, Strong, Hawes, 
and many others, quote it for that purpose. There is 
no truth more frequently or more clearly declared in the 



72 



PLAIN GUIDE TO IMIVERSALISM. 



word of God, than that the expectations of the wicked 
shall perish. The hopes of wicked men are principally 
placed on the present life. They hope for great hap- 
piness, for plenty, for long life ; but their wickedness 
frequently cuts short their existence, and all their ex- 
pectations flee away at once. The passage has no ref- 
erence to the future state. Warburton says, on this 
text; iC It appears by the context, (that is, by the 
whole tenor of these moral precepts and aphorisms,) 
that the expectation which should deceive is that of 
worldly, wicked men to establish themselves in their 
prosperity." Divine Legation, Book vi. Sec. 3. 

XXIV. a The wicked is driven away in his wickedness ; but the 
righteous hath hope in his death " Prov. xiv. 32. 

This passage is almost precisely of the same import 
with the one we last considered. The wicked is 
driven away in his wickedness, that is, he finds no 
stability in iniquity ; he is like the chaff, which the 
wind driveth away. But does the passage assert, that 
the wicked are driven into endless punishment ? No ; 
it asserts nothing of the kind. In order to express the 
common doctrine which is inferred from this passage, it 
should read, " the wicked is driven into endless pun- 
ishment in the future world ; " but as nothing of that 
kind is said, so we presume nothing like it is meant. 
Warburton says, concerning the above passage ; " The 
righteous hath hope that he shall be delivered from the 
most imminent dangers. So the Psalmist ; c upon them 
that hope in his mercy, to deliver their soul from death, 
and to keep them alive in famine.' And again ; c thou 
hast delivered my soul from death ; wilt not thou de- 
liver my feet from falling, that I may walk before God 
in the light of the living.' " Divine Legation, Book vi. 
Sec. 3. 

XXV. " For there shall be no reward to the evil man ; the candle 
of the wicked shall be put out." Prov. xxiv. 20. 

As strange as it may seem, yet Strong and Hawes 
both adduce this passage in proof of endless punishment. 
Is there the least reference here to the immortal exis- 



OLD TESTAMENT PASSAGES EXPLAINED. 73 



tence ? Not at all. Do not the wicked frequently find 
punishment in this world ? Is not their candle frequent- 
ly put out here ? Are they not in darkness here ? 

XXVI. " He that, being often reproved, hardeneth his neck, shall 
suddenly be destroyed, and that without remedy. " Prov* xxix. 1. 

Almost all the defenders of endless misery quote this 
text. But there are several particulars which ought 
to be clearly expressed in this text, in order to give it 
power to support a hereafter, endless punishment, which 
are not thus expressed. 1 . That the destruction here 
meant is in a future state. Of this, the text says noth- 
ing. 2. That one destroyed, in a scripture sense, can- 
not find help, or deliverance. This is not stated in the 
text. If it be said, the text says, u without remedy," 
it may be replied, that this may mean no more, than that 
the destruction in the case pointed out cannot be pre- 
vented ; or it may mean, that in the sense in which the 
destruction takes place, restoration is not to be ex- 
pected. The house of Israel may be considered as an 
example of our subject. God was pleased to reprove 
them often by his prophets, but no people were ever 
more hardened, or more miserably destroyed. The 
prophet Hosea says, xiii. 9, u O Israel, thou hast de- 
stroyed thyself; but in me is thine help." Thus we 
see sinners may be destroyed, and yet afterwards find 
help in the Lord. 

XXVII. " For God shall bring every work into judgment, with 
every secret thing, whether it be good, or whether it be evil.' Eccl. 
xii. 14. 

And here we inquire, as we have done in many other 
cases, is the least reference made to the future state 
of existence ? Is it said, " God shall bring every work 
into judgment " in the future, immortal existence ? No 
such statement is made. The Saviour said, when on 
earth, " Now is the judgment of this world," John xii. 
31 ; " for judgment I am come into this world " ix. 
39 ; " verily he is a God that judgeth in the earth" 
Psalms lviii. 11. In the light which these passages, 
7 



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PLAIJN} GUIDE TO UN1VERSALISM. 



and many similar ones that we might quote, shed upon 
this passage, how can it be maintained, that Solomon 
was speaking of a judgment in the future state ? See 
Prov. xi. 31. 

XXVIII. "Who among us shall dwell with the devouring fire ? 
who among us shall dwell with everlasting burnings ? " Isaiah xxxiii. 
14. 

What fire was here referred to ? The preceding 
words are 5 u The sinners in Zion are afraid ; fearful- 
ness hath surprised the hypocrites." What is more 
likely, then, than that the fire in Zion is referred to ? 
" The Lord's fire is in Zion, and his furnace in Jerusa- 
lem." Isaiah xxxi. 9. See also Ezek. xxii. 17-22. It 
is true, the term u everlasting burnings 5 ? occurs; but 
the term everlasting proves not that these burnings are in 
the future state, for it was the custom of the Hebrew 
writers to apply the term here rendered everlasting to 
things of a temporal nature, as the possession of Ca- 
naan by the Jews (Gen. xvii. 8, xlviii. 4) ; the hills 
(Gen. xlix. 26) ; the Levitical priesthood (Exodus 
xl. 15, Numbers xxv. 13) ; the statutes of Moses 
(Lev. xvi. 34); the mountains (Hab. iii. 6). cc The 
Lord's fire is in Zion." " Who among tes," says the 
prophet, " shall dwell with devouring fire ? " He goes 
on to answer the question, and show who shall dwell 
with the devouring fire. " He that walks th righteously, 
and speaketh uprightly ; he that despiselh the gain of op- 
pressions," &c. Such were to dwell with the " devour- 
ing fire ; " that is, not in an endless hell in the future state ; 
but they were to dwell in the midst of the fiery afflic- 
tions that God sent upon his rebellious people, and were 
not to be injured by them. This is implied in the ques- 
tion, "who shall dwell with the devouiing fire ? " that 
is, live in the midst of it, and not be destroyed by it. So 
saiththe very learned Dr. Lightfoot. u Who among us 
shall dwell with the devouring fire ? Who shall dwell with 
everlasting burnings ? " Yes, in the next verse, he that 
walketh righteously, and speaketh uprightly, and despis- 
eth the gain of oppressions ; that shaketh his hands from 



OLD TESTAMENT PASSAGES EXPLAINED. 75 



holding of bribes," &c, such a one shall dwell with 
the devouring fire, and it shall not touch him $ as the 
fiery furnace did not touch a hair of the three children. 
But look at the beginning of verse 14. " The sinners 
in Zion are afraid ; fearfulness hath surprised the hypo- 
crites ; who shall dwell with the devouring fire ? &c. 
Not they ; but they shall be destroyed and devoured by 
that consuming fire ; as those that cast the three chil- 
dren into the furnace were consumed by the fire, 
though they came not into it." (Works, V. 324, 325.) 
So we see it was evidently the opinion of Lightfoot, 
that the devouring fire was the indignation w T ith which 
God visited his rebellious people in Zion, which should 
devour the hypocrites and sinners, but in which the 
righteous should dwell without being harmed. 

XXIX. " And many of them that sleep in the dust of the earth 
shall awake, some to everlasting life, and some to shame and ever- 
lasting contempt." Dan. xii. 2. 

As it is contended by some, that a general and lite- 
ral resurrection of all the dead is taught in this passage, 
it may be useful to examine its phraseology a little. 
We find, then, to u repent in dust and ashes," to be 
" bowed down to the dust," to "lick the dust," with 
similar phraseology, are modes of speaking which ex- 
press a humble, subjected, and even degraded condi- 
tion, — see Job xlii. 6 ; Isaiah xlvii. 1 ; Nahum iii. 
18 ; Psalm xliv. 25, and cix. 25 ; Isaiah xxv. 12, and 
xxvi. 5. As a contrast to these expressions, to " arise 
from the dust," to " awake from the dust," and to 
" shake a person's self from the dust," are expressions 
used to signify being raised from a humble, subjected, 
degraded condition, to honor and happiness. See Isa. 
Iii. 2, xxvi. 19, 1 Sam. ii. 8, Psalms cxiii. 7, 1 Kings 
xvi. 2. 

But the phraseology in this passage is, to " sleep in 
the dust of the earth" The term sleep is often used 
to express natural death., John xi. 11 -14, with many 
other passages. It is also used for natural sloth or in- 
dolence, Prov. vi. 9-11 and xxiv. 33, 34. It is also 



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PLAIN GUIDE TO UNIVERSALIS*!. 



used to express a state of national and spiritual sloth^ 
stupidity, and death. See Isaiah xxix. 10 ; Rev. iii. 
1 ; i Tim. v. S ; 1 Cor. xv. 34 ; Isaiah li. 17. These 
texts show, that persons are said to be asleep and dead, 
when no one thinks natural sleep or death is meant. 
To awake from this state, is to be brought into its oppo- 
site state, a life of natural, moral, or spiritual activity. 
See Eph. v. 14, 1 Cor. xv. 34, and Rev. xx. 5 5 12, 13. 
It is evident from all the above texts, that such language 
is not only used in reference to individuals, but also na- 
tions. For example, Babylon, Isaiah xlvii. 1, Nah. iii. 
18, Isaiah xxv. 12, and xxvi. 5. Also of Jerusalem 
or of the Jewish nation, Isaiah Iii. 2. By comparing 
1 Kings xvi. 1 and xiv. 7, the dust seems to mean the 
common people, or those in a low condition ; and to be 
exalted out of the dust, is to be raised to office or pre- 
eminence among them. 

But look at Dan. xii. 1, 2, 3, in connexion. u And 
at that time shall Michael stand up, the great prince, 
which standeth for the children of thy people ; and there 
shall be a time of trouble, sucli as never was since there 
toas a nation, even to that same time ; [see Matt. xxiv. 
21 ;] at that time thy people shall be delivered, 
every one that shall be found written in the book. And 
many of them that sleep in the dust of the earth shall 
awake, some to everlasting life, and some to shame and 
everlasting contempt." Compare verse 7, 10, 11 with 
Matt. xxiv. 15, and no one, we think, can fail to see, 
that Jesus applied the language in Dan. xii. 2, to the 
destruction of the Jewish nation by Titus. Our Sa- 
viour thus fixes the reference of Daniel's language ; and 
we should be careful not to contradict his testimony. 

Adam Clarke was clearly of opinion, that this pas- 
sage referred to the things of this world ; although he 
gives it a spiritual reference to the general resurrection. 
But he interprets the context generally as having refer- 
ence to things of time. It will be recollected, that Dr. 
Jahn says of this text, that it is uncertain whether it re- 
lates to the future state ac all, although it possibly may. 



OLD TESTAMENT PASSAGES EXPLAINED. 77 



That deeply learned individual, Grotius, says, that this 
text is, in its literal meaning, a prophecy of the resto- 
ration of the Jewish government under the Maccabees ; 
though he thinks it has a spiritual allusion to the general 
resurrection. See Critici Sacri, in Dan. xii. 

XXX. 16 For beholcbthe day cometh that shali burn as an oven : 
and all the proud, yea, and all that do wickedly, shall be stubble ; and 
the day that cometh shall burn them up, saith the Lord of hosts, that it 
shall leave them neither root nor branch." Mai. iv. 1. 

That the destruction of the Jews is set forth under 
the figure of burning, is too palpably true to need con- 
firmation. Isaiah xxxL 9 ; Ezek. xxii. 17-22. So 
evident is it that this passage has no reference to a judg- 
ment beyond the grave, that Dr. A. Clarke abandons 
it entirely as a proof of future misery. His notes on 
the passage, are the following. u The day cometh that 
shall burn as an oven, — the destruction of Jerusalem 
by the Romans. And all the proud, this is in refer- 
ence to verse 15, of the preceding chapter. The day 
that cometh shall burn them up, — either by famine, by 
sword, or by captivity, all these rebels shall be destroy- 
ed. It shall leave them neither root nor branch ; — a 
proverbial expression for total destruction, neither man 
nor child shall escape." Com. on Mai. iv. 1. Thus 
it will be seen, that Clarke applies the passage wholly 
to the destruction of Jerusalem by the Romans. 



CHAPTER V. 

PASSAGES FROM THE NEW TESTAMENT EXPLAINED, 
WHICH ARE ADDUCED TO DISPROVE THE SENTIMENTS 
OF UNIVERSALISTS. 

I. " O generation of vipers, who hath warned you to flee from 
the wrath to come ? " Matt. iii. 7. 

The parallel passage is Luke iii. 7. What is meant 

here by the " wrath to come " ? Dr. George Campbell 
7* 



78 



PLAIN GUIDE TO UNIVERSALISM. 



translates the phrase, "the impending vengeance," and 
says it signified the " wrath about to come," which was 
then very near, and just ready to break forth upon the 
Jewish nation. By the consent of the best of the 
commentators, who themselves believed in endless mis- 
ery, it refers to the destruction which was about to fall 
on the Jews. Adam Clarke says, the wrath to come 
was " the desolation about to fall on the Jewish nation, 
for their wickedness. * # # # * This wrath or curse 
was coming ; they did not prevent it by turning to God, 
and receiving the Messiah, and therefore the wrath of 
God came upon them to the uttermost." (Com. on 
the place.) To the same purport is Lightfoot's expo- 
sition (Works, IV. 264) ; and also that of Bp. Pearce 
(Com. on the place) ; that of Dr. Hammond (Par. 
and Annot. on the place), and of Dr. Gill (Expos, 
on the place), and many others. It is not necessary 
for us to occupy much room in proving that this is the 
true definition of this passage, since the fact is so gen- 
erally conceded by the commentators who believed in 
the doctrine of endless misery. 

See u Notes and Illus. of Parables," 35, 36, and 
Paige's " Selections," Sec. II. 

II. " Whose fan is in his hand, and he will thoroughly purge his 
floor, and gather his wheat into the garner, but he will burn up the 
chaff with unquenchable fire." Matt, iii. 12. Luke iii. 17. 

This is a continuation of the same subject mentioned 
in Matt. iii. 7, (which we have already considered,) 
and also in ver. 10. We offer the remarks of Adam 
Clarke, as expressing the true view of the passage. 
Whose fan is in his hand. The Romans are here 
termed God's fan, as in ver. 10 they were called his 
axe, and in chap. xxii. 7, they are termed his troops or 
armies. His floor. Does not this mean the land of 
Judea, which has been long, as it were, the threshing- 
floor of the Lord. God says he will now, by the 
winnowing fan, (viz. the Romans,) thoroughly cleanse 
this floor, — the wheat, those who believe in the Lord 
Jesus, he will gather into his garner , either take to 



NEW TESTAMENT PASSAGES EXPLAINED. 79 



heaven, from the evil to come, or put in a place of 
safety, as he did the Christians, by sending them to 
Pella in Coelosyria, previously to the destruction of 
Jerusalem. But he will burn up the chaff, the disobe- 
dient and rebellious Jews, who would not come unto 
Christ, that they might have life." Com. on the pas- 
sage. See Paige's u Selections," pp. 29-32, for fur- 
ther authorities. 

The phrase " unquenchable fire," has been by some 
adduced to prove the doctrine of endless misery. The 
fire mentioned in the passage, is the fire of divine judg- 
ment, which God sent upon the land of Judea, and it 
was called unquenchable, not because it would burn 
forever, but because it could not be extinguished, and 
would continue until the material on which it fed should 
be entirely destroyed. So saith Dr. Hammond. u They 
put fire to the chaff at the wind side, and that keeps on, 
and never gives over till it has consumed all the chaff, and 
so is a kind of unquenchable fire, a fire never quenched 
till it hath done its work." (Annot. on the place.) In 
lib. vi. c. 41, of Eusebius's History, there is an ac- 
count of those who suffered martyrdom for Christianity 
in Alexandria of Egypt. Two of these martyrs, Cro- 
nion and Julian, says Eusebius, were carried on camels 
through the city, scourged, and finally consumed in 
" unquenchable fire," nvgl aopiaro). And again, he says, 
other two, Epimachus and Alexander, after intense 
suffering from the scourges and scrapers, were also de- 
stroyed in M unquenchable fire," nvol aa/Merqp Here 
the evident sense of " unquenchable fire," is fire that 
should not be extinguished. If it had been arrested in 
its course, it would not have been unquenchable ; but 
it raged until it went out of itself, for the want of fuel, 
and thus was not quenched. The phrase has no refer- 
ence to punishment in the future world. For a valua- 
ble treatise on this subject, see " Universalist Exposi- 
tor," Vol. IV. p. 306. 



80 



PLAIN GUIDE TO UNIVERSALISM. 



III. " For I say unlo you, that except your righteousness shall 
exceed the righteousness of the Scribes and Pharisees, ye shall in no 
case enter into the kingdom of heaven." Matt. v. 20. 

What is meant here by the phrase " kingdom of 
heaven ? " It does not refer to the state of glory 
which awaits us hereafter, but to the moral reign of 
Christ in the hearts of men, by the power of his Gos- 
pel. To enter into the kingdom of heaven, was to be- 
come a disciple of Jesus, to acknowledge him as Lord 
and king j and to obey his laws. No person whose 
righteousness was like that of the Scribes and Phari- 
sees, could enter, while in such a state, into the moral 
kingdom of the Messiah. 

When John the Baptist began to preach, he said, 
u Repent, for the kingdom of heaven is at hand." 
Matt. iii. 2. When Jesus began to preach, he an- 
nounced the approach of his moral kingdom in the same 
manner. u Repent, for the kingdom of heaven is at 
hand." (Matt. iv. 17.) In the instructions which 
Jesus gave his apostles, when he sent them out, he said, 
" As ye go, preach, saying, the kingdom of heaven is at 
hand." (Matt. x. 7.) His kingdom was not far off, 
it was at hand ; it was not exclusively in another state 
of existence, it was here on the earth ; it was the moral 
reign of Christ among men. Jesus said to the Phari- 
sees, " The kingdom of God is come unto you." 
Matt. xii. 28. On another occasion he said, " The 
kingdom of God cometh not with observation ; neither 
shall they say, Lo here ! or lo there ! for behold the 
kingdom of God is icithin you" or among you. Luke 
xvii. 19, 20. To enter into the kingdom of God, was 
to embrace, profess, and obey the Gospel. Whoso- 
ever did this was under the government of Christ ; he 
was in the reign of Christ ; he was in the kingdom of 
Christ. And as all the real disciples of the Redeemer 
were saved from those tribulations which fell on the 
unbelievers of that age, Jesus warned his followers that 
no consideration whatever should induce them to de- 
cline entering into the kingdom of God. 



NEW TESTAMENT PASSAGES EXPLAINED. 81 



Such was the " kingdom of heaven," into which the 
disciples were invited to enter. The formal, hypocrit- 
ical righteousness of the Scribes and Pharisees would 
not admit them to that kingdom ; but the righteousness 
of Christ, which was benevolence and love, was the re- 
quirement of the divine law. 

For a more extended view 7 of this subject, see 
Paige's " Selections," Section VII. and u Universalis! 
Expositor, 55 Vol. I. pp. 3-23, on the phrase "king- 
dom of heaven. 55 

IV. K But I say unto you, that whosoever is angry with his broth- 
er without a cause, shall be in danger of the judgment; and whoso- 
ever shall say to his brother, Raca, shall be in danger of the council ; 
but whosoever shall say to his brother, Thou fool, shall be in danger 
of hell fire." Matt. v. 22. 

The word here rendered hell is Gehenna, yhwa. 
It is found only in the following places in the New 
Testament, Matt. v. 22, 29, 30 ; x. 28 ; xviii. 9 ; xxiii. 
15, 33. Mark ix. 43, 45, 47. Luke xii. 5. James 
iii. 6. 

It will be well to recollect, that these are the only- 
instances in which the word occurs, — that is, seven 
times in Matthew, three in Mark, one in Luke, and one 
in James. John, it seems, never used the word, nor 
does it occur in the Acts of the Apostles, nor in any 
of Paul's epistles, nor in the epistles of Peter, nor in 
Jude, nor in the Apocalypse. It is now 7 generally al- 
lowed, that neither Sheol, Hccdes, nor Tartarus signify 
a place of eternal punishment ; but the whole depen- 
dence for proof of such a place of punishment, is placed 
on the w r ord Gehenna. Is it not, then, a little singu- 
lar, if this word signifies a place of eternal punishment, 
that it occurs in only four books of the New Testa- 
ment, and but twelve times in the whole ? 

If this passage is to be understood in the literal and 
proper sense, then Gehenna refers to the valley of 
Hinnom near Jerusalem, where judicial punishment was 
frequently inflicted in the days of Christ. Adam Clarke 
says, " Our Lord here alludes to the valley of the son 



82 



PLAIN GUIDE TO UNIVERSAL1SM. 



of Hinnom. This place was near Jerusalem. It is 
very probable that our Lord means no more here than 
this; — if a man charge another with apostasy from 
the Jewish religion, or rebellion against God, and can- 
not prove his charge, then he is exposed to that pun- 
ishment (burning alive) which the other must have suf- 
fered if the charge had been substantiated." (Com. on 
Matt. v. 22.) Parkhurst remarks, "a Gehenna of 
fire 0 does, I apprehend, in its outward and primary 
sense, relate to that dreadful doom of being burned 
alive in the valley of Hinnom." See his Lex. on the 
word.' 

During the idolatrous worship of the Jews in the 
valley of Hinnom, that place was regarded by them as 
sacred ; but after this haunt of idolatry was broken up, 
and made the receptacle of the filth of Jerusalem, it 
became abominable in the sight of the whole nation. 
In process of time, as all writers agree, it came to be 
a place of punishment, where criminals were caused to 
suffer death by burning ; and in reference to such a 
kind of punishment, Jesus used the word, when he 
said, " whosoever shall say, Thou fool, shall be in dan- 
ger of a Gehenna of fire, (translated in the common 
version, hell-fire,) in which the Jewish laws ordained 
the burning of criminals. 

With such abhorrence and dread, under all these 
circumstances, did the Jews in time regard this place, 
that they came to use it as a figure of dreadful woes 
and judgments ; and so we find it both in the Old and 
New Testament. Thus Jeremiah, chap. xix. foretells 
the destruction of Jerusalem, and makes use of To- 
phet, or Gehenna, as a figure of the desolations God 
would bring on that ill-fated city. " I will make this 
city desolate, and a hissing ; every one that passeth 
thereby shall be astonished and hiss, because of all the 
plagues thereof, &c. Thus will I do unto this place, 
saith the Lord, and to the inhabitants thereof, and even 
make this city as Tophet." Verses 8, 12. See 
also Jer. vii. 31-34. This is the metaphorical sense 



NEW TESTAMENT PASSAGES EXPLAINED. 83 



of Gehenna, or Tophet, in the Old Testament ; and 
with this knowledge let us turn to seek the sense 
in which it is used in the New Testament. The first 
instance where we find the word is Matt. v. 22 ; 
u Whosoever is angry with his brother without a cause, 
shall be in danger of the judgment ; and whosoever 
shall say to his brother, Raca, shall be in danger of the 
council ; but whosoever shall say, Thou fool, shall be in 
danger of the fire of Gehenna," (hell-fire in the com- 
mon translation.) Now that this cannot refer to a state 
of punishment in the future world, is evident from the 
terms of the passage. The " judgment " here w T as, as 
Professor Stuart explains it, (Exeget. Essays, p. 142,) 
u a lower court, viz. that of the Septemviri among the 
Hebrews ; " the " council," (to quote again the Pro- 
fessor's words) was " the Sanhedrim, or highest coun- 
cil, who could inflict severer punishment than the court 
of Septemviri, q. d. he will deserve still severer pun- 
ishment, than he who is merely angry ; " the " hell-fire " 
was the fire of the valley of Hinnom, as says the same 
author ; " but he who shall say, thou fool, shall be ob- 
noxious to the fire of the valley of Hinnom, q. d. to a 
still higher and more severe punishment, [viz.] such as is 
inflicted by burning to death in the valley of Hinnom." 
Now it is certain, that " the judgment" was in this 
world ; it is equally certain, that " the council " was in 
this world ; and it is just as certain, that the punishment 
of Gehenna was in this world. If this passage is to be 
understood in a secondary or metaphorical sense, why 
then should we understand Gehenna to refer to the fu- 
ture world more than the other terms ? If the prima- 
ry sense of Gehenna, as all must confess, was the pun- 
ishment of the valley of Hinnom, as much as " the 
judgment" was the lower, and " the council" the 
higher court of the Jews, by what rule of interpretation 
shall we consider the two latter terms to refer to punish- 
ment in the present state of being, but Gehenna to re- 
fer to punishment in the future state ? We have no 
proof that the word had ever been applied to punish- 



84 



PLAIN GUIDE TO (HOVERSALISM. 



ment in the future state, by any writer, sacred or pro- 
fane : and was this a proper manner in which to an- 
nounce for the first time, that Gehenna was to receive 
a new sense, and be applied to a supposed punishment, 
of which the Jews learned nothing from their Scrip- 
tures ? Furthermore, Gehenna had received a secondary 
sense in the Old Testament, as we have shown by the 
quotations from Jeremiah ; and if Jesus used it in a 
secondary sense, why ought we not to suppose that he 
put the same secondary sense upon it, that the Jewish 
prophets had ? Let those who wish further light on 
this subject, examine Paige's 4< Selections*' 5 Sects. 
VIII., XVIII. Balfour's " First Inquiry," chap. II. 
44 Universalist Expositor," Vol. II. pp. 351 - 368. For 
a very learned article on the " Opinions and Phraseol- 
ogy of the Jews concerning the Future State/' see 
" Universalist Expositor," Vol. III. pp. 397 -440. 
V. Matt, v. 29, 30. 

(For an explanation of Matt. v. 29, 30, see Mark 
ix. 43, 48.) 

VI. n Enter ye in at the strait gate ) for wide is the gate, and 
broad is the way, that leadeth to destruction, and many there be 
which go in thereat ; because strait is the gate, and narrow is the 
way, which leadeth unto life, and few there be that rind it." Matt, 
vii. 13, 14. Luke xiii. 24. 

This passage is very frequently quoted to sustain the 
doctrine of endless misery ; but a candid examination 
will show, that it speaks nothing in regard to the future 
state. Does it say, broad is the way that leadeth to 
destruction in the immortal state ? No. Narrow is 
the way which leadeth unto life in the immortal state ? 
No. Then, verily, the passage has nothing to do with 
the question of endless misery. 

What is this strait gait ? The preceding verse must 
be consulted for an answer. " Therefore, all things 
whatsoever ye would that men should do to you, do ye 
even so to them ; for this is the law T and the prophets.'' 
M Hence," says Adam Clarke, " the words in the 
original are very emphatic : Enter in (to the kingdom 



NEW TESTAMENT PASSAGES EXPLAINED. 85 



of heaven) through this strait gate, that is of doing to 
every one as you would he should do unto you ; for 
this alone seems to be the strait gate which our Lord 
alludes to." Nevertheless, Clarke supposes the pas- 
sage to teach the doctrine of endless misery ; but we 
confess ourselves utterly unable to see therein the 
slightest proof of said doctrine. They who obey the 
commandments of Christ, w T alk in the path of wisdom ; 
and the path of wisdom is the path of life ; the 
path of folly is the path of death. Wisdom is a 
u tree of life to those who lay hold upon her." Pro v. 
iii. 18. " Whoso findeth me findeth life." Prov. viii. 
35. " He is in the way of life that keepeth instruc- 
tion." Prov. x. 17. Again, "In the way of right- 
eousness is life, and in the pathway thereof there is 
no death." Prov. xii. 28. The opposite state is 
death. " To be carnally minded is death." Rom. 
viii. 6. u He that loveth not his brother abideth in 
death." 1 John iii. 14. These scriptures develope 
the great principles on which the figure is founded. 
Sin and error are everywhere represented as death, 
while righteousness and truth are life and peace. Read- 
er, avoid the broad road, and walk in the pleasant path 
of Christ's commandments. 

VII. " Many will say to me in that day, Lord, Lord, have we not 
prophesied in thy name ? and in thy name have cast out devils ? and 
in thy name done many wonderful works ? And then will I profess 
unto them, I never knew you ; depart from me, ye that work iniqui- 
ty." Matt. vii. 22, 23. 

This is one of the texts which have been employed 
to sustain the doctrine of endless sin and misery ; but 
what is there in the passage that would lead a reason- 
able man to apply it to the future state of existence ? 
"Many will say unto me in that day" — what day is 
meant ? We are not to understand it to be a day of 
twenty-four hours, for any remarkable time is called a 
day in the language of the sacred writers. The time 
of a nation's punishment, by the visitation of God, is 
called the day of the Lord, because at that time God 
8 



86 



PLAIN GUIDE TO UN1VERSALISM. 



exercises justice on that people ; hence, the phrase 
does not mean one and the same time whenever it oc- 
curs, but any time, or times, in which God punished 
certain nations for their sins by some tremendous visita- 
tion of judgment. To illustrate, we will refer to sev- 
eral passages of Scripture. See Zeph. i. 12-18. 
This passage refers to the time of the destruction of 
the Jews by the Babylonians ; and it is called the day 
of the Lord, because God w r as supposed by the prophet 
to have sent the armies of Babylon to destroy the na- 
tion of the Jews for their sins. It is called, by way 
of distinction, " that time," a the great day of the 
Lord," " a day of wrath," " a day of trouble and dis- 
tress," u a day of w 7 asteness and desolation," " a day 
of darkness and gloominess," " a day of clouds and 
thick darkness," and u the day of the Lord's wrath," 
&c. Joel describes a punishment w 7 hich was sent upon 
the Jews, in very similar language. See chap. ii. 1, 2. 
" Blow ye the trumpet in Zion, and sound an alarm in 
my holy mountain ; let all the inhabitants of the land 
tremble ; for the day of the Lord cometh, for it is nigh 
at hand ; a day of darkness and of gloominess, a day of 
clouds and of thick darkness, as the morning spread upon 
the mountains ; a great people and a strong ; there hath 
not been ever the like, neither shall be any more after 
it, even to the years of many generations." 

The New Testament writers, following the example 
of the writers of the Old Testament, represent the 
time of the destruction of Jerusalem by the Romans, 
as the day of the Lord, or that day. Hence, after hav- 
ing foretold the destruction of Jerusalem, and declared, 
u this generation shall not pass till all be fulfilled," 
Jesus adds, u take heed to yourselves, lest at any time, 
your hearts be overcharged with surfeiting and drunken- 
ness, and cares of this life, and so that day come 
upon you unawares." Luke xxi. 34. Again, Paul 
says, 1 Thes. v. 4, " But ye, brethren, are not in 
darkness, that that day should overtake you as a 
thief." It will be seen 5 from this, that the Thessaloni- 



NEW TESTAMENT PASSAGES EXPLAINED. 



87 



ans were to live until that day came, and that, by being 
watchful, it would not come upon them suddenly and 
unexpectedly, "as a thief in the night." * 

Jesus taught the people, that empty professions of 
piety were of no avail : but that they must do the will 
of God. Matt. vii. 21. But some, who were desti- 
tute of good works in the church, would be depending 
on their unavailing forms of piety. They are repre- 
sented as saying, u Lord, Lord, have we not prophe- 
sied in thy name ? and in thy name have cast out dev- 
ils ? and in thy name done many wonderful works ? " 
Their hopes were the house built on the sand, which the 
winds and floods destroyed, that is they w T ere trusting 
to a foundation that would not abide them : they were 
in hopes to be saved from the general calamity by 
their mere professions of godliness, whereas nothing 
would be a sure support, a solid foundation, but doing 
the will of God. This was the rock, and he who built 
on it was sure to stand. See Matt. vii. 24-27. As 
these false and hypocritical professors would be cast 
off in the day of the Lord, and made to suffer the 
same punishments which fell on the unbelieving, perse- 
cuting Jews, Christ is represented as saying to them, 
u I never knew you ; depart from me, ye that work 
iniquity." 

VIII. " And I say unto you, that many shall come from the east 
and west, and shall sit down with Abraham, Isaac, and Jacob in the 
kingdom of heaven. But the children of the kingdom shall be cast 
out into outer darkness ; there shall be weeping and gnashing of 
teeth." Matt. viii. 11, 12. 

It has been supposed, that the 44 kingdom of heaven," 
in this passage, referred to a state of eternal blessed^ 
ness in the immortal existence ; and so, by antithesis, 
the " outer darkness" referred to a state of endless 
misery. The argument founded on antithesis, is a good 
one ; because, it seems evident, that the darkness is the 
opposite of the blessings of the kingdom. But the 



* For the authority of the learned Lightfoot on this subject, see 
" Notes and Illustrations of Parables," pp. 317, 318, note. 



88 



PLAIN GUIDE TO UNIVERSAL1SM. 



phrase " kingdom of heaven," or " kingdom of God," 
in its common use in the New Testament, does not re- 
fer to the future world, but to the reign of the Gospel 
in this world. Tt was a kingdom set up in the hearts 
of men, Jesus ruling as king ; and every one who ac- 
knowledged him 4C Lord," and obeyed his laws, was a 
subject of the kingdom, with Abraham, Isaac, and 
Jacob. They became joint heirs with the patriarch, 
and his sons and children, through faith. Thus, Dr. 
Whitby says, " to lie down (so the verb is more prop- 
erly rendered, as the Jews always reclined at their 
feasts) with Abraham, Isaac, and Jacob, in the king- 
dom of heaven, doth not here signify to enjoy eternal 
happiness in heaven with them, but only to become the 
sons of Abraham through faith." (Com. on the pas- 
sage.) Passages in illustration of this, have already 
been given in this work. Any passage in the evange- 
lists may be consulted, in which the phrase occurs. 

The darkness spoken of, and with which we are 
principally concerned here, was a state of ignorance of 
the Gospel ; and not a valid reason can be given that it 
is to be eternal. " He setteth an end to darkness." 
Job. xxviii. 3. u Who hath delivered us from the 
power of darkness." Col. i. 13. This passage plain- 
ly shows, that the darkness is not endless misery in 
hell, from which nobody can be delivered. " Bring 
them that sit in darkness out of the prison-house." 
Isa. xlii. 7. Here, again, is deliverance from darkness. 
" The people that walked in darkness have seen a 
great light ; they that dwell in the land of the shadow 
of death, on them hath the light shined." Isa. ix. 2. 
"I will make darkness light before thee." xliii. 16. 
The plain sense of these passages is, that darkness is 
put as a metaphor for ignorance and unbelief, and has 
no respect to a place of sin and misery in the future 
world. When men were brought to a knowledge of 
the truth as it is in Jesus, they w r ere brought out of 
darkness into light, and thus were " translated into the 
kingdom of God's dear Son." 



NEW TESTAMENT PASSAGES EXPLAINED. 89 



So it is said, in the passage before us, they shall 
come from every quarter of the world, and enjoy with 
the patriarchs the blessings of the Gospel, while the 
Jews, u the children of the kingdom," should be left 
in the darkness of unbelief. They who believe the 
Gospel, hold communion by faith with the patriarchs. 
At the time of the dissolution of the Mosaic institution, 
the Gospel had been preached, and converts made, from 
the " ends of the world," — east, west, north, and 
south, — but the Jews w r ere left in the darkness of un- 
belief. " God hath concluded them all in unbelief, that 
he might have mercy on all." Rom. xi. 32. 

IX. " Verily, I say unto you, it shall be more tolerable for the 
land of Sodom and Gomorrah, in the day of judgment, than for that 
city." Matt. x. 15. 

It is said by a learned writer in the " Universalist 
Expositor," that, ' c considering the doctrines which 
have prevailed in Christendom, it is by no means sur- 
prising that this text has been commonly understood to 
refer to a day of judgment in the immortal world. 
The future tense of the verb, shall 6e, seems [to some] 
to favor such an application, when considered in con- 
nexion with some of the most striking circumstances of 
the subject. When our Saviour spoke these words, 
Sodom and Gomorrah had for ages ceased to exist in 
this world ; and still, he said, " it shall be more toler- 
able " for them in the day of judgment, than for the 
cities which should not receive his disciples, nor hear 
their words. Accordingly, it is contended, the judg- 
ment here mentioned must be in the future world, 
where, alone, Sodom and Gomorrah, long since per- 
ished, could then be arraigned." u Univ. Expos." 
Vol. III. p. 26. Such is the common argument, stated 
with great fairness. See Lee's " Universalism Exam- 
ined," p. 171. 

We esteem the meaning of the passage to be this : 
that in the day of visitation, or judgment, which is 
about coming on the rebellious cities of Judea, the 
punishment which was suffered by Sodom and Gomor- 
8 * 



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PLAIN GUIDE TO UNIVERSALIS^!. 



rah shall appear more tolerable than that which shall be 
suffered by those cities* And that this is the correct 
interpretation of the passage, is allowed by some of the 
most distinguished commentators, who have believed in 
endless misery. Adam Clarke says ; " In the day of 
judgment, or punishment, kriseos. Perhaps not mean- 
ing the day of general judgment, nor the destruction of 
the Jewish state by the Romans ; but a day in which 
God would send punishment on that particular city, or 
on that person for their crimes. . So the day of judg- 
ment of Sodom and Gomorrah, was the time in which 
the Lord destroyed them by fire and brimstone, from 
the Lord out of heaven." Speaking of those who re- 
jected and denounced the Gospel, the Doctor adds : 
tc Their punishment, our Lord intimates, shall be 
greater than that inflicted upon Sodom and Gomorrah." 

Bishop Pearce agrees to this ; and Dr. Hammond, 
also, whose remarks are worthy of particular attention. 
He paraphrases the words of Christ thus ; "I assure 
you, the punishment or destruction that shall light upon 
that city shall be such, that the destruction of Sodom 
shall appear to have been more tolerable than that." Par- 
aphrase on the verse. Again he says, in another place ; 
u Shall be more tolerable for Sodom and Gomorrah in 
that day (that is, not in the day of judgment to come, 
for that belongs to each particular person, not whole 
cities together,) in that day of the kingdom of God, 
than for that refractory city. God's dealing with Sod- 
om in the day of their destruction with fire and brim- 
stone, shall be acknowledged to have been more sup- 
portable than his dealing with such contumacious, im- 
penitent cities of Judea." Com. on Matt. iii. 2. 

The same comparison, made by the Saviour, be- 
tween the punishment of Sodom and that of the Jewish 
sinners, was also made by Jeremiah. See Lam. iv. 6. 
u For the punishment of the iniquity of the daughter of 
my people is greater than the punishment of the sin of 
Sodom, that was overthrown as in a moment, and no 
hand stayed on her." Here the punishment of the sin 



NEW TESTAMENT PASSAGES EXPLAINED. 91 



of Sodom is declared to be more tolerable than the 
punishment of the Jews. Sodom was overthrown in a 
moment ; but the punishment of the Jews was protracted, 
and was horrible almost beyond conception. 

The above argument is strengthened by the consid- 
eration, that God's judgments are in the earth. On 
this point, the sacred writers are very explicit. " Ver- 
ily, he is a God that judgeth in the earth." Ps. 
lviii. 11. The Saviour said ; "For judgment I am 
come into this world." Again, he said "the Father 
judgeth no man, but hath committed all judgment unto 
the Son." John ix. 39 ; compare John v. 22. Now, 
if God has committed all judgment unto the Son, and, 
if Jesus came into this world to fulfil the high appoint- 
ment of executing judgment, then the judgment must be 
in this world. Hence Jesus said, on another occasion, 
" Now is the judgment of this world." John xii. 31. 
See, also, 1 Peter iv. 17, 18. The Revelator says, 
" The great day of his wrath is come ; and who shall 
be able to stand ?" vi. 17 ; and again, " Fear God 
and give glory to him, for the hour of his judgment is 
come." xiv. 7. Ail this agrees with what Solomon 
said, Prov. xi. 31. 

Mr. Balfour has clearly shown, that the phrase, 
" day of judgment," in the Scriptures, should not be 
understood to signify a day of trial after death. See his 
"Reply to Sabine," pp. 60-80 ; and his "Essays," 
pp. 221-305. It seems almost impossible for any candid 
man to read Mr. Balfour's criticisms on this matter, and 
not be convinced that he is right. 

X. " And ye shall be hated of all men for my name's sake ; but 
he that endureth to the end shall be saved." Matt. x. 22. Mark 
xiii. 13. 

He that endureth to the end ! What end ? Not 
the end of the material universe, certainly ; but the end 
of which he was speaking in that place. Dr. Whitby 
says, "he that endureth to the end of these persecu- 
tions from the unbelieving Jews, shall be saved from 
the dreadful destruction coming on them. But when 



92 PLAIN GUIDE TO UNIVERSALISM. 



they persecute you in this city, that is, in any one city, 
flee ye into another ; for verily I say unto you, ye shall 
not have gone over the cities of Israel till the Son of 
man be come with his Roman army to destroy that na- 
tion, and to burn up their cities." Par. on the place. 

Matt. xxiv. 13, is a parallel passage, which the dili- 
gent inquirer is requested to examine. Now, in point- 
ing out when the end would transpire, spoken of in 
verse 13, Jesus said ; " Now learn a parable of the 
fig-tree ; when his branch is yet tender, and putteth 
forth leaves, ye know that summer is nigh ; so, like- 
wise ye, when ye shall see all these things, know that it 
(the end) is near, even at the doors. Verily, I say 
unto you, this generation shall not pass, till all these 
things be fulfilled." Matt. xxiv. 32, 33 ; see, also, 1 
Cor. x. 11. 

XI. " And fear not them which kill the body, but are not able to 
kill the soul ; but rather fear him which is able to destroy both soul 
and body in hell." Matt. x. 28 ; Luke xii. 4, 5. 

This passage is, confessedly, difficult of construc- 
tion. Universalists are sincerely desirous, we believe, 
to learn what is its true sense. There are many per- 
sons who seem confident,' that the passage teaches the 
doctrine of endless misery in hell (Gehenna). But let 
us look at the passage carefully. 

Does it say, God will destroy both soul and body in 
hell ? No ; it says he is able to do so ? It describes 
his ability, not his will, nor his purpose. We do not 
doubt God's ability to destroy the whole universe ; but 
is it his will to do so ? Should it be said, in reply to 
this, that Jesus would not have spoken as he did, if he 
had not believed there was danger that God w T ould de- 
stroy soul and body in hell, we say this is an unjustifia- 
ble conclusion. It is often the case, that men speak of 
the pow T er of God, by describing him as being able to 
do what they have no expectation he will do. As an 
illustration of this, take the following quotation from 
one of the hymns sung in Christian assemblies ; — 



NEW TESTAMENT PASSAGES EXPLAINED. 93 



" Praise to thee, thou great Creator, 
Bounteous source of every joy ; 
He whose hand sustains all nature, 
He whose nod can all destroy." 

Here we are told, that God can destroy all nature. 
But, was it the poet's intention to assert, that God ac- 
tually would destroy all nature ? No ; he merely re- 
ferred to the extent of God's power. So in the pas- 
sage before us. When it is said, God is able to de- 
stroy both soul and body in hell, there is not the slight- 
est affirmation, that he wills to do so. Take another 
instance. When John the Baptist said, u God is able 
of these stones to raise up children unto Abraham," 
did he intend to say, that God would do so ? Certainly 
not ; he merely meant to state what God had the power 
to do. 

But again. If this passage refer to the future exist- 
ence, and if the terms soul and body are to be un- 
derstood as referring to the immortal spirit and the mor- 
tal body of man, and if the destruction is to be under- 
stood in the literal sense of the phrase, then how can 
the doctrine of endless misery be true ? If we adopt 
such a construction of the passage, that doctrine falls to 
the ground at once ; for if the immortal spirit and the 
mortal body are both destroyed, then neither can remain 
subject to punishment, and, of course, neither can be 
punished forever. To destroy both soul and body, in 
the sense in which these terms are generally employed, 
certainly cannot signify, to perpetuate the punishment 
of soul and body in hell forever. That would be the 
very reverse of destruction. 

Once more. Have we any evidence, that the term 
Gehenna, rendered hell in the passage before us, had 
ever been used in the time of our Saviour to signify end- 
less punishment, or, in fact, any punishment in the fu- 
ture state ? Jesus probably used the word in some 
sense that was common in his day. We look in vain, 
in the Old Testament, for proof that Gehenna was used 
to signify a place of punishment in the future state ; nor 



94 



PLAIN GUIDE TO UNIVERSALIS*! 



is there any proof thai Gehenna was used in such a sense, 
before the time of the Saviour. Jesus would not em- 
ploy the word in a sense to which the people were alto- 
gether unaccustomed ; and, therefore, it is more than 
probable, that he did not use the word to signify a place 
of punishment in the future state. At any rate, we 
must believe that he did not, until we see evidence 
to the contrary. We know that quotations are some- 
times made from the Targums of Onkelos and Jona- 
than Ben Uzziel, to show that Gehenna had been em- 
ployed in the time of Christ to signify endless misery ; 
but these Targums are now generally referred, by 
the learned critics, to a much later date. If any per- 
son will produce a passage, in which Gehenna is ap- 
plied to punishment in the future state, from any writer 
who is known to have lived before the time of Christ, * 
or even contemporaneously with the Saviour, we will 
acknowledge, that there is an argument in favor of such 
an application of the term, which as yet we have never 
seen. 

But again ; is it certain that the Saviour intended to 
refer to the principle, which is called the immortal spirit 
of man ? u Fear not them which kill the body (cjo3u«) 5 
but are not able to kill the soul Is it certain 

the Saviour here referred to that immortal part of man, 
which is to survive the ravages of death ? We want 
proof, if we are called on to admit this. We know 
that the Greek term wi/J] does very frequently signify 
mere animal life. Thus, Matt. ii. 10 ; ci They are 
dead which sought the young child's life." Did they 
seek its immortal spirit, or did they seek to destroy its 
earthly being ? Again; " Take no thought for your 
liftj what you shall eat," &c. " Is not the life more 
than meat ?" Matt. vi. 25. Here the term evidently 
does not signify any thing more than mere animal exist- 
ence. What circumstance is it, then, which makes it 
so certain as some imagine it to be, that yvzhi in Matt, 
x. 28, and Luke xii. 4, 5, signify the ever-living princi- 
ple ? We think there is room for great doubt on that 
point. 



JNEW TESTAMENT PASSAGES EXPLAINED. 



95 



But, in still further confirmation of what we have 
said, let it be observed, that the sacred writers make a 
clear distinction between ipvyji, the life, — and nvtvpa, 
the spirit. The spirit, mevija, is never said to be de- 
stroyed in Gehenna. We challenge the world to pro- 
duce an instance of the kind. Paul says, u I pray 
God your whole spirit (nvsv/jia), and soul (j/n^?)), and 
body (aco^tf), be preserved blameless, unto the coming 
of the Lord Jesus Christ." 1 Thess. v. 23. Here 
yv%ri is plainly distinguished from nvsv^ia. See also 
Heb. iv. 12. u For the word of God is quick and 
powerful, and sharper than any two-edged sword, pierc- 
ing even to the dividing asunder of soul and spirit." 
Here yvxrj and nvsv^a are plainly distinguished again. 
If ipv/J} signifies the immortal spirit, what is the nvsv/ioH 
We beg, that it may be specially remembered, that we 
read of casting the body into Gehenna, and of destroy- 
ing the \pvyj], life, in Gehenna ; but the word Tivtv^a is 
not mentioned once in connexion with Gehenna in the 
whole Bible. Strange ! strange ! if the immortal spirit 
is doomed to be punished in Gehenna forever ! * 

If the foregoing remarks have been duly considered, 
the reader will see, that it is by no means probable, that 
Jesus spoke the words in Matt. x. 28, for the purpose 
of teaching the doctrine of endless misery. 

Various explanations of this passage have been given 
by Universalists. We do not think it necessary to ad- 
duce them here. 

The reader is referred, for the opinion presented by 
Rev. H. Ballou, of Boston, to the " Universalist Ex- 
positor," Vol. II. pp. 233-241. Also to a sermon 
on Luke xii. 4, 5, by Rev. S. Cobb, entitled, " The 



* Since writing the above we have examined 1 Cor. xv. 44. " It 
is sown a natural body, it is raised a spiritual body, ■ — Where natural 
is from \pvyiy.bv, and spiritual from jt.\ iiaiiy.br . Here the ipyxi] is 
evidently put for something pertaining to the natural body, while the 
nvsvua is the pure spirit which shall live in the immortal world, be- 
yond the resurrection of the dead. And remember, Trvsvua is not 
mentioned once in the whole Bible in connexion with Gehenna. 



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PLAIN GUIDE TO UjNIVERSAUSM. 



Destruction of Soul and Body in Gehenna," in which 
the author has advanced opinions somewhat similar 
to those of Rev. Mr. Ballou. An article from the 
pen of Rev. H. Ballou, 2d., may be found in the 
" Universalist Expositor," Vol. IV. pp. 164— 169, and 
a reply to the same, by Rev. H. Ballou, of Boston, in 
the same volume, 322-326. See also a very learned 
article on the word Gehenna, same work, Vol. II. pp. 
351-368. See also Balfour's " First Inquiry, ed. of 
1832, pp. 139-151, and 187-190. Balfour's " Re- 
ply to Sabine," pp. 99-125. " Letters to Hudson," 
pp. 171 - 186. " Reply to Stuart," p. 222. See also 
" Trumpet," Vol. XI. p. 77, for an interesting article 
from Mr. P. Hay, Jr. Also p. 92, same volume. See 
also an article from Rev W. E. Manley, same volume, 
p. 193, and a repty thereto from H. B. 19S. Mr. 
Manley's rejoinder appeared in the u Trumpet," Vol. 
XII. p. 5. See also a very interesting article from Rev. 
J. B. Dods, same volume, p. 73. 

XII. u But I say unto you. it shall be more tolerable for Tyre and 
Sidon at the day of judgment, than for you. And thou, Capernaum, 
which art exalted unto heaven, shall be brought down to hell : for if 
the mighty works, which have been done in thee, had been done in 
Sodom, it would have remained until this day. But I say unto you, 
that it shall be more tolerable for the land of Sodom, in the day of 
judgment, than for thee." Matt. xi. 22 - 24. 

For the explanation of this passage, so far as the 
phrase, u day of judgment," is concerned, we refer to 
our remarks on Matt. x. 15, section IX. We need 
not repeat the arguments here. 

Let it be observed, that the word hell in this pas- 
sage is not translated from Gehenna, a word we have 
already considered, but from hades, which primarily sig- 
nifies the state of the dead in genera], but secondarily 
(as in the passage before us), it signifies a low, depress- 
ed, and debased situation. The sense of the passage 
we believe to be this : It shall appear, in the judgment 
about to come, that the punishment inflicted on Tyre 
and Sidon, was more tolerable, than the punishment 



NEW TESTAMENT PASSAGES EXPLAINED. 97 



which shall fall on the Jewish cities which have reject- 
ed the Gospel. And thou, Capernaum, which hast 
been highly favored, and exalted, as it w 7 ere, to heaven, 
in point of distinguished privileges, shall be brought 
down to hades, i. e. to the lowest desolation. If the 
mighty works which have been done in thee, had been 
done in Sodom, that city would not have been de- 
stroyed. For I say unto you, in the judgment about to 
come, it shall appear to have been more tolerable for 
the land of Sodom, than for thee. Such, we believe, 
to be the true sense of the passage ; and by a reference 
to Paige's " Selections," Sect, xx., such will be seen 
to have been the opinion of some of the most eminent 
of the orthodox commentators. The reader is refer- 
red to that work. 

XIII. (l Wherefore I say unto you, all manner of sin and blasphe- 
my shall be forgiven unto men ; but the blasphemy against the Holy 
Ohost shall not be forgiven unto men. And whosoever speaketh a 
word against the Son of Man, it shall be forgiven him: but who- 
soever speaketh against the Holy Ghost, it shall not be forgiven him, 
neither in this world, neither in the world to come." Matt. xii. 31, 32. 

In examining this passage, we shall attend to the fol- 
lowing particulars : 

1st, Did the Saviour intend to say, that the sin 
against the Holy Ghost could not, on any condition, 
nor under any circumstances, be forgiven ? 

2nd. In what did the sin against the Holy Ghost 
consist ? 

3d. What is to be understood by the expression, 
c< hath never forgiveness ? " Mark iii. 29, or u shall not 
be forgiven, neither in this world, neither in the w r orld 
to come ? " Matt. xii. 32. 

Our first question is, Did the Saviour intend to say, 
that the sin against the Holy Ghost, could not, on any 
conditions, nor under any circumstances, be forgiven ? 
We think not. The spirit of God in Jesus Christ 
would not have taught any thing contradictory to what 
the same spirit taught, when speaking through some 
other person. God said to the rebellious Jews by 
9 



98 



PLAIN GUIDE TO UKTVERSALISM. 



Isaiah, <c Though your sins be as scarlet, they shall be 
as white as snow ; though they be red like crimson, 
they shall be as wool.' 5 Isa. i. IS. It was the evi- 
dent intention of this language to show, that, however 
deep their sins, they might be washed away. We read, 
also, 1 John i. 7, 9, and the blood of Jesus Christ 
his Son, cleanseth us from all sin ; [the sin against 
the Holy Ghost not excepted ;] and, again, " if we 
confess our sins, he is faithful and just to forgive us our 
sins, and to cleanse us from all unrighteousness." 
We think it is the intent and meaning of these quota- 
tions, that all sins will be freely forgiven upon repent- 
ance. How, then, it will be asked, shall we explain 
the words of Christ, " all manner of sin and blasphe- 
my shall be forgiven unto men ; but the blasphemy 
against the Holy Ghost shall not be forgiven unto 
men ? " 

We answer, that we would explain these words on 
precisely the same principle of interpretation, on which 
we explain many other passages of Holy writ. Every 
diligent student of the Bible knows, that the Hebrew 
writers were in the habit of saying, such a thing shall 
be, and such a thing shall not be, when they did not 
mean that the .latter thing was impossible, but that it 
w r as less probable than the former. The learned Gro- 
tius says, " This form of speech is a common Hebra- 
ism : the Jews often smd^Jhis shall be, and that shall 
not be ; not intending, however, to affirm absolutely 
that the first should be (and, of course, not affirming 
absolutely that the last should not be), but merely to 
show that the last was much more unlikely or difficult 
than the first. The sense," says he, " is this : any 
crime which may be committed, even all calumnies (or 
blasphemies) which hold the first rank among crimes, 
may be forgiven more readily than the calumny (or 
blasphemy) against the Spirit of God." Paige's " Se- 
lections," p. 85. The same view precisely is taken 
by many commentators, and particularly in a note in the 
Doway [a Catholic] translation, on this passage. 



NEW TESTAMENT PASSAGES EXPLAINED. 99 



"Now, this kind of sin is usually accompanied with so 
much obstinacy, and such wilful opposing the truth of 
God ? and the known truth, that men who are guilty of 
it, are seldom or never converted ; and, therefore, are 
never forgiven, because they will not repent. Other- 
icise, there is no sin which God cannot , or will not for- 
give to such as sincerely repent." Here, it is plainly 
stated, by a Roman Catholic writer, that there is no 
sin which cannot be forgiven on repentance ; and this 
remark he makes in especial reference to the conclusion 
to which many of the very best orthodox writers have 
come, that all manner of sin and blasphemy is more 
easily forgiven than the sin against the Holy Ghost ; 
but then even this sin may be forgiven, if duly and sin- 
cerely repented of. 

2nd. We were to inquire, in the second place, in 
what did the sin against the Holy Ghost consist ? Here, 
again, we cannot reply in any better language, than that 
of the Do way translator. " The sin here spoken of, 
is that blasphemy, by which the Pharisees attributed the 
miracles of Christ, wrought by the Spirit of God, to 
Beelzebub, the prince of devils. 5 ' The sin against the 
Holy Ghost is one particular sin ; and that sin consisted 
in attributing the miracles of the Lord Jesus to Beel- 
zebub, the prince of devils, which he wrought by the 
power of Jehovah. To this conclusion any one will 
be led, who will read from the 22d to the S2d verse 
of Matt, xii: Jesus cast out a demon from a man who 
was both blind and dumb, or, in other words, he healed 
him of his blindness and dumbness. The people w~ere 
amazed ; and the Pharisees, his enemies, who could 
not deny that the miracle had been wrought, attributed 
the working of it to the spirit of Beelzebub. Now 7 this 
was a sin against the Holy Spirit, by which the miracle 
was actually wrought ; and, accordingly, the Saviour 
went on to speak of the difficulty of forgiving and over- 
coming this sinv The Pharisees rejected the highest 
evidence, that of an open miracle ; and it was, of 
course, vastly more difficult to overcome and forgive 



100 



PLAIN GUIDE TO UlsIVERSALISM. 



this sin and unbelief, than any other. No person can 
commit the sin against the Holy Ghost now, unless he 
admits, in the first place, that Christ actually wrought a 
miracle ; and then alleges that he did it by a league 
with the devil, and through the devil's assistance, for 
this was the ground taken by the Pharisees. 

3d. But, third, we are to inquire, what is meant by 
the phrase, " hath never forgiveness," Mark iii. 29, or 
" shall not be forgiven, neither in this world, neither in 
the w r orld to come." Matt. xii. 32. These phrases 
are synonymous. The passage in Mark stands thus ; 
u hath not forgiveness elg zbv umva" that is, unto the age. 
It does not mean, hath never forgiveness, as the trans- 
lators have rendered it ; but literally, " hath not for- 
giveness unto the age." The expression was an indef- 
inite one among the Jews, and must be understood ac- 
cording to the subject to which it is applied. The 
language used by Matthew is, " shall not be forgiven, 
neither in this world, nor the world to come." But it 
is very certain, that Matthew was not speaking of the 
mortal and immortal states of being, when he spoke of 
this world, and the world to come. No, he had no ref- 
erence to the immortal state of being in any way. Let 
the Bible explain itself. Let one sacred writer eluci- 
date another. Paul says, Heb. ix. 26, " Now, once, 
in the exd of the World, hath Christ appeared, 
to put away sin, by the sacrifice of himself." What 
world was that ? Answer, it was the world which came 
to an end when Christ appeared. Paul was speaking 
of an event which had already transpired, not of one 
which was then future. The world of which he was 
then speaking, had already come to an end. It was the 
Jewish world, or age, at the end of which Jesus intro- 
duced his Gospel, and brought u life and immortality 
to light." We will give another passage. 1 Cor. x. 
11. " Now all these things happened unto them for 
ensamples ; and they are written for our admonition, 
upon whom the ends of the world are come." What ! 
another world come to an end ! Yes, more than that ; 



NEW TESTAMENT PASSAGES EXPLAINED. 101 



for the original word here is in the plural form, as fol- 
lows : "upon whom the ends of the worlds are 
come." How many of these worlds had then come to 
an end, we do not know. Under this view of the sub- 
ject, we ask the candid reader to decide, whether the 
passage in Matthew furnishes any proof of endless 
punishment ? " Shall not be forgiven, neither in this 
world,*' or age, which ended when the Gospel age be- 
gan ; " neither in the world," or age, " to come/' that 
is, the age which succeeded it. Let us not be wise 
above what is written. Let us be willing to stop where 
the Bible stops. But there is one matter of revelation 
not to be forgotten here. It is recorded in Eph. ii. 7. 
" That in the worlds (plural) to come, he might 
show the exceeding riches of his grace, in his kindness 
towards us through Christ Jesus." Now, although the 
sin against the Holy Ghost was not to be forgiven 
neither in the then existing age or worlds nor in the age 
or world which succeeded it, yet (mark reader) in the 
worlds to come [for it is the same Greek word in 
Ephesians which you find in Matthew] God will show 
the exceeding riches of his grace. Exceeding, is a 
word of comparison. Exceeding what ? We reply, 
exceeding every display of his grace which had been 
before made. In these latter days, or ages, God shows 
us the exceeding riches of his grace, which outshine all 
former exhibitions, as the rising sun outshines the morn- 
ing stars, that are lost in the flood of light he pours up- 
on the world. The sin against the Holy Ghost may be 
cancelled by the exceeding riches of God's grace in 
the ages to come, although it was not to be forgiven 
neither in the age when Christ spake, nor in the age 
which succeeded it. 

We refer those who desire to look further into this 
subject, to Ballou's " Lectures," Ed. of 1832, pp. 
117-131 ; Balfour's "Second Inquiry," pp. 291- 
299. Paige's " Selections," Sect. XXL, in which 
the opinions of commentators of the highest note are 
9* 



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PLAIN GUIDE TO UNIVERSALIS}!.. 



given ; and the u Universalist Expositor," Vol. II. pp. 
65 - 68. 

AlV. 11 But I say unto you, that every idle word that men shall 
speak, they shall give account thereof in the day of judgment.''' 
Matt. xii. 36. 

For an explanation of this passage, see the remarks 
and references under Sect. IX., on Matt. x. 15, 
See also Paige's " Selections," Sect. XXII. 

XV. Matt. xii. 41, 42. 

See the references in Sect. XIL 

XVI. 11 He answered and said unto them, he that soweth the good 
seed is the Son of Man ; the field is the world ; the good seed are 
the children of the kingdom : but the tares are the children of the 
wicked one ; the enemy that sowed them is the devil ; the harvest is 
the end of the world ; and the reapers are the angels. As therefore 
the tares are gathered and burned in the fire ; so shall it be in the 
end of this world. The Son of Man shall send forth his angels, and 
they shall gather out of his kingdom, all things that offend and them 
which do iniquity ; And shall cast them into a furnace of fire ; there 
shall be wailing and gnashing of teeth. Then shall the righteous 
shine forth, as the sun in the kingdom of their Father. Who hath 
ears to hear, let him hear." Matt. xiii. 37-43. 

For a critical exposition of this passage, we refer the 
reader to u Notes and Illustrations of the Parables," 
pp. 94-104. 

We offer only the following suggestions in this place : 

To what time did Jesus refer by u the harvest," 
which he declared was the " end of the world " ? In 
the style of the sacred writers, any consummation, 
when men may be said to be ripe for any purpose, is 
called the harvest. (Thus Jer. viii. 20 ; Joel iii. 13 ;) 
u Put ye in the sickle, for the harvest is ripe ; come, 
get you down, for the press is full, the fats overflow ; 
for the wickedness is great," &c. (Matt. ix. 37, 38 ; 
also Ptev. xiv. 15.) 

By the answer to this question, it is settled whether 
the events of this parable refer to the future existence 
of mankind, or whether it had its proper fulfilment at 
the time of the destruction of the Jewish state. The 



NEW TESTAMENT PASSAGES EXPLAINED I OS 



phrase rendered u end of the world" is ovvziUia tov 
alonog, and signifies literally, the conclusion of the age, 
The same expression occurs Heb. ix. 26, where we 
read that Jesus appeared, at the conclusion of the agc^ 
to put away sin by the sacrifice of himself. As Chris- 
tianity may be said to have begun when the Jewish re- 
ligion ended, so Christ is said to have appeared at the 
end of the Jewish age. The apostle Paul stated, that 
the end of the age had happened in his day, " Upon 
whom the ends of the ages (ra xilr ( rSv aiwvmv) are 
come." 1 Cor. x. 11. The same subject is again 
spoken of, Matt. xxiv. 3, where we are informed, that 
the disciples asked the Saviour, w T hat should be the 
sign of his coming, and of the conclusion of the age 5 
(awiiksLcc tov aloh'o;,) He speaks of the end of that 
age, in verses 6, 13, 14, of the same chapter, and af- 
ter pointing them to such signs as would infallibly ena- 
ble them to discern its approach, he adds, (ver. 34,) 
" Verily I say unto you, this generation shall not pass , 
till all these things be fulfilled." On the strength of 
this testimony, plain, clear, and incontrovertible, we 
say that the u harvest " took place at the conclusion of 
the Mosaic age ; and we add, that there is not an in- 
stance in the New Testament, in which the Greek 
phrase, rendered " end of the world," in the passage 
on which we are remarking, has any other signification. 
It never should be forgotten, that u the end of the 
world," (vers. 39, 40,) at which the harvest was to take 
place, was not the end of y.ouuog, the world said to be 
the field, but the end of alcov, the age, and unquestiona- 
bly referred to the conclusion of the Jewish state. 

" The reapers are the angels." What did Jesus 
intend by the angels ? Familiar traditions have confined 
the application of this word almost exclusively to su- 
perhuman beings ; but the attentive reader of the Bible 
needs not to be informed that the term angel is synony- 
mous with messenger, and that it is applied not only to 
mankind, but even to inanimate objects. Jesus always 
represented himself, when coming to destroy the Jewish 



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PLAIN GUIDE TO UNIVERSALIS*!. 



state, as being attended by angels. " For the Son of 
man shall come in the glory of his Father, with his 
angels ****** verily I say unto you, there be 
some standing here which shall not taste of death till they 
see the Son of man coming in his kingdom." Matt, 
xvi. 27, 28 ; Mark viii. 3S, and ix. 1 ; Luke ix. 26, 
27. Here the coming of Christ, with his angels , is 
confined to that generation. On another occasion, Je- 
sus said, u they shall see the Son of man coming in 
the clouds of heaven, with power and great glory ; and 
he shall send his angels with a great sound of a trum- 
pet ; " to which he immediately adds, u this generation 
shall not pass, till all these things be fulfilled." Matt, 
xxiv. 30, 31, 34. See also Matt. xxv. 31, and 2 
Thess. i. 7. It is a circumstance which confirms our 
application of the passage, that the Son of man sends 
forth his angels to destroy his enemies, for this language 
is invariably applied in the New Testament, to the de- 
struction of Jerusalem, whenever that event is describ- 
ed. In the passage before us, the angels , or messen- 
gers were to be the agents of destruction to the enemies 
of Christ ; and by comparing this fact with what is 
stated Matt. xxii. 7, we ascertain who the messengers 
of destruction were, " But when the king heard there- 
of he was wroth ; and he sent forth his armies, and 
destroyed those murderers, and burned up their city." 
Here it is certainly meant that the Roman armies were 
the messengers which God seat to destroy his rebel- 
lious people, the Jews. 

We come now to consider another important ques- 
tion, viz. what did Jesus signify by the "furnace of 
fire," into which the wicked were cast by the angels 
of destruction, to whom God had given them up ? We 
know it has been the usual opinion, that this furnace of 
fire is a place of torment in the future world. But are 
there any who have yet to learn, that this figure was 
employed by the sacred writers to represent temporal 
destruction ? The bondage Israel suffered under Pha- 
raoh was described as a furnace. " But the Lord 



NEW TESTAMENT PASSAGES EXPLAINED. 



105 



hath taken you, and brought you forth out of the iron 
furnace, even out of Egypt." Deut. iv. 20. See also, 
1 Kings viii. 51 ; Isa. xlviii. 10 ; Jer. xL 4. So the 
tremendous calamities, the < c great tribulation suffered 
by the Jews at the destruction of their favorite city, — 
compared with which the afflictions suffered in Egypt 
were less than nothing, —are represented by a u fur- 
nace of fire " ; and the application of the figure to the 
city of Jerusalem is made so directly and indisputably, 
that the most obtuse sense must perceive it. u The 
Lord's fire is in Zion, and his furnace in Jerusa- 
lem." Isa. xxxi. 9. A passage still more full, and 
more pointed, remains to be quoted. " And the word 
of the Lord came unto me, saying, Son of man, the 
house of Israel is to me become dross ; all they are 
brass, and tin, and iron, and lead, in the midst of the 
furnace ; they are even the dross of silver. There- 
fore, thus saith the Lord God, because ye are all be- 
come dross, behold, therefore, I will gather you into 
the midst of Jerusalem, as they gather silver, and brass, 
and iron, and lead, and tin, into the midst of the fur- 
nace, to blow the fire upon it, to melt it, so will I gather 
you in mine anger, and in my fury, and I will leave you 
there, and melt you. Yea, I will gather you, and blow 
upon you in the fire of my wrath, and ye shall be 
melted in the midst thereof. As silver is melted" in the 
midst of the furnace, so shall ye be melted in the midst 
thereof ; and ye shall know that I the Lord have 
poured out my fury upon you." Ezek. xxii. 17—22. 
There cannot remain a lingering doubt, that the u fur- 
nace of fire" was the city of Jerusalem, into which 
God gathered the Jewish nation, and there melted them 
in the fire of his wrath. 

To those who wish to examine this passage more 
fully, we commend Paige's " Selections," pp. 94- 97. 
See also Balfour's " Second Inquiry," pp. 275 -281. 
And I do direct the reader's attention very par- 
ticularly to a Dissertation on the Phrases, End of the 
World, Last Days, Last Time, &c. as used in the 



106 PLAIN GUIDE TO UMVERSALISM. 



New Testament, published in the U Universalist Ex- 
positor," Vol. I. pp. 95-113. And those who de- 
sire to see the opinion of the very learned Dr. Light- 
foot, on this subject, and others of a kindred nature, 
are referred to my " Notes and Illustrations of the Par- 
ables," pp. 316-318, note. The quotations from 
Lightfoot there given, are invaluable. 

XVII. " Again, the kingdom of heaven is like unto a net that 
was cast into the sea, and gathered of every kind ; which, when it 
was full, they drew to shore, and sat down, and gathered the good 
into vessels, but cast the bad away. So shall it be at the end of the 
world ; the angels shall come forth, and sever the wicked from among 
the just, and shall cast them into the furnace of fire ; there shall be 
wailing and gnashing of teeth." Matt. xiii. 47-50. 

This passage is explained on precisely the same prin- 
ciples as the last we considered. The time of fulfil- 
ment is the same in both cases, and the same subject 
is illustrated in both. Let the reader study carefully 
what we have offered on the preceding passage, viz. 
Matt. xiii. 37-43, and he will fully comprehend the 
passage now before us. The " end of the world," 
signifies the same in both cases, as does also the " fur- 
nace of fire." The phrases are the same in the Greek, 
and in the English. Balfour says, on Matt. xiii. 47- 
50, " The same Greek phrase, as in Matt. xiii. 37- 
43, occurs here, and is rendered in the same way. As 
our Lord is only illustrating the same things, and uses 
the very same figure of a furnace of fire, we forbear 
either transcribing it or remarking on it. The remarks 
made on the last passage are sufficient here." " Sec- 
ond Inquiry," p. 281 . 

XVIII. " For whosoever will save his life shall lose it; and who- 
soever will lose his life for my sake, shall find it. For what is a 
man profited, if he shall gain the whole world, and lose his own 
soul ? or what shall a man give in exchange for his soul? " Matt, 
xvi. 25, 26. 

The parallel passages are Mark viii. 35-37, and 
Luke ix. 24, 25. See also Matt. x. 39. 

The above passage is one of the principal proof 



NEW TESTAMENT PASSAGES EXPLAINED. 107 



texts of the doctrine of endless misery. "We are very 
gravely told, that Jesus spoke of the sinner losing his 
soul. " For what is a man profited, if he gain the 
whole world, and lose his own soul ? or what shall a 
man give in exchange for his soul ?" This is suf- 
ficient proof, we are told, that the soul may be lost. 
But all this imaginary proof will vanish, if it be con- 
sidered, that the Greek word rendered soul here, is the 
same word which in the preceding verse is rendered 
life ; and the two verses should have been translated 
thus: "For whosoever will save his life (v>iot) shall 
lose it ; and whosoever will lose his life (yv%7i) for my 
sake, shall find it. For what is a man profited, if he 
shall gain the whole world, and lose bis own life 
{ipv/n) ? or what shall a man give in exchange for his 
life (tyvxh) ?" Thus we see that no reference at all is 
made to the spirit of man, but to his natural life only ; 
the spirit returns to God at death. cc Then shall the 
dust return to the earth as it was ; and the spirit (nvsv^ia 
in the LXX,) to God who gave it." Here we might 
safely leave this passage ; but as we have at hand some 
very profitable criticisms from the pen of Rev. L. R. 
Paige, we shall lay them before the reader. 

It may be said that Jesus speaks concerning the loss 
of the soul ; but the soul is very different from the life ; 
and therefore the loss of life cannot be regarded as the 
great calamity against which he cautions his disciples. 
I shall not go into a long examination of the meaning 
of the word yvyj], here rendered soul. I shall merely 
state a few facts which may assist the inquirer in right- 
ly determining its import in this place. 

This word frequently occurs in the LXX, or the 
Greek translation of the Old Testament. It is there 
used twice, and twice only, as the translation of Ruahj 
which word the Hebrews employed to denote the 
" Spirit, or an incorporeal substance, as opposed to 
flesh, or a corporeal one," But it is used six hundred 
and twenty-three times as the translation of Nephishj 
concerning which Hebrew word, Parkhurst, an Ortho- 
dox lexicographer, writes thus : — it "hath been sup- 



iOS 



PLAIN GUIDE TO UNIVERSALIS^!. 



posed to signify the spiritual part of man, or what we 
commonly call his soul ; I must, for myself, confess^ 
that I can find no passage where it hath undoubtedly 
this meaning." We shall do well to consider, 1.. wheth- 
er the learned men who translated the Old Testament 
into the Greek language, understood the meaning of the 
word ipv/Jti and 2. whether, if they judged it the most 
proper word to indicate the spiritual part of man, they 
would probably use it only twice as the translation of a 
word which has this meaning, and six hundred and 
twenty-three times as the translation of a word which 
Parkhurst confesses never has this meaning ; or at least, 
he had never been able to find a satisfactory instance 
of the kind. 

In the New Testament, the usage of this word is 
somewhat different. It is sometimes translated soul, 
sometimes life, mind, heart, heartily, Ghost. It is 
used in all one hundred and four times ; and setting 
aside twelve cases, in which its meaning is disputed, it 
signifies the whole person in eleven instances ; the in- 
tellect in thirty ; the natural life in forty-eight ; and is 
expressly opposed to the spirit in three. If we include 
its use in a verbal or participial form, it is used in all 5 
for the whole person, eleven times ; for the intellect, 
thirty-one ; for the natural life, fifty-two ; and is opposed 
to the spirit nine times** 

Hence there can be no necessity to understand this 
word to mean the spiritual part of man, in the passage 
under consideration, merely from its own force ; for in 
more than half the instances where it occurs in the New 
Testament, and almost invariably in the Old Testament, 
it will not admit such a signification. It certainly indi- 
cates the natural life in the preceding verse, and is so 
translated : — u Whosoever will save his life, shall lose 

* In the places to which I refer, where something opposed to spirit 
is signified, the word is translated soul, 1 Cor. xv. 45. 1 Tbes. v. 28. 
Keb. iv. 12; natural, 1 Cor. ii. 14. xv. 44, (twice,) 46; sensual, 
James iii. 15. Jude 19. In the first three instances, the original 
word is tyvxl » ^ n tne other six, it is ivv/ixhs formed from V , and 
of similar signification ; and it may tie observed, that the last-named 
word occurs nowhere else in the Bible. 



NEW TESTAMENT PASSAGES EXPLAINED. 109 



it ; and whosoever will lose his life for my sake, shall 
find it." ver. 25. Our translators had too much good 
sense to render it soul, in this case, for they saw the 
absurdity of saying, " whosoever will save his soul 
shall lose it, and whosoever will lose his soul for my 
sake, shall find it." I can see no good reason for giving 
different translations of the same word in these two 
verses. Its meaning appears to be the same in both. 
So evident is this, that Dr. A. Clarke, with all his 
prejudices, protests against the common translation 
thus ; " On what authority many have translated the 
word yvzh* in the 25th verse, life, and in this verse, 
souU I know not ; but am certain it means life, in both 
places," If the word had at first been translated life 
in both these verses, I venture to say, that no English 
reader w T ould ever have suspected, that the least danger 
was intimated of losing the immortal soul, or exposing 
it to endless torment. 

XIX. " Verily I say unto you, except ye be converted, and be- 
come as little children, ye shall not enter into the kingdom of 
heaven."' Matt, xviii. 3. 

The parallel passages are Mark x. 15, and Luke 
xviii. 17. For our views of the phrase, 44 kingdom of 
heaven," see our remarks under Section III. of this 
chapter, on Matt. v. 20. What we have there said, 
fully explains the passage before us, so far as its bearing 
on Universalism is concerned. 

By a reference to the context, it will be seen, that 
the disciples were disputing who should be the greatest 
in the kingdom of heaven, — not meaning the kingdom 
of immortal glory, but the kingdom of Christ upon 
the earth. Jesus disapproved their ambition, and re- 
plied, 44 Except ye be converted and become like 
little children, ye shall not enter the kingdom of 
heaven ; " that is, except ye curb this ambition, and cul- 
tivate the meek, lovely spirit of a little child, ye cannot 
be my disciples, nor subjects of my moral reign. 
Such is the evident sense of the passage. The best 
10 



110 



PLAIN GUIDE TO UNIVERSALIS*!. 



commentators give it a like construction. See Paige's 
" Selections," Sect. XXIX. 

For a very sensible article on the subject of u Evan- 
gelical Conversion." see "Universalist Expositor," Vol. 
II. pp. 38-58. See, also, Skinner's " Universalism 
Illustrated and Defended," pp. 306-314. 

XX. Matt, xviii. 8, 9. For an illustration of this 
passage, see remarks under Sect. XXXIV. of this chap- 
ter, on Mark ix. 43-48. 

XXI. " Then his lord, after that he had called him, said unto 
him, O thou wicked servant, I forgave thee all that debt, because thou 
desiredst me. Shouldest not thou also have had compassion on thy 
fellow-servant, even as I had pity on thee ? And his Lord was wroth, 
and delivered him to the tormentors, till he should pay all that was 
due unto him. So likewise shall my heavenly Father do also unto 
you, if ye from your hearts forgive not every one his brother their 
trespasses." Matt, xviii. 32-35. 

This is a part of the parable of the unforgiving ser- 
vant. A certain servant owed his lord ten thousand 
talents, — a great sum. As he had nothing wherewith 
to pay, his lord, according to the custom of the coun- 
try, ordered him, his wife, his children, and all he had, 
to be sold, and payment to be made. He entreated his 
master to have patience, and he would pay him all. 
To this the master assented. But this same servant 
went out, and found one of his fellow-servants, who 
owed him the trifling sum of one hundred pence ; and 
he laid hands on him with violence, and demanded pay- 
ment. His fellow-servant besought him, as he had be- 
sought his lord in his own case, to have patience, and 
he would pay him all. But this servant, who had been 
forgiven, was nothing softened by his master's exhibi- 
tion of kindness, but cast his poor debtor into prison, 
until he should pay the whole debt. When his fellow- 
servants saw this, they reported the circumstances to 
their master ; and the master said, as in the words 
quoted at the head of this section ; u O thou wicked 
servant," &c. The fault of the unforgiving servant 
was, that he did not imitate his master's example of 



NEW TESTAMENT PASSAGES EXPLAINED. 



ill 



clemency : his master then punished him, by compelling 
him to pay the whole debt. What is there in this to 
substantiate the doctrine of endless misery ? 

u So likewise shall my heavenly Father do also unto 
you, if ye, from your hearts, forgive not every one his 
brother their trespasses ; " that is, God will punish you 
justly, for ingratitude and for a want of forgiveness. 
Cruelty is a greater sin in those w 7 ho feel and know that 
they have had much forgiven ; and such deserve a se- 
verer retribution, than those w r ho are not sensible of the 
benefits which have been conferred on them. We are 
not to suppose, however, that Jesus meant, that the 
conduct of the Divine Being towards the unforgiving, 
was, in all respects, like that of the lord who thrust his 
servant into prison, and delivered him to the tormen- 
tors ; that is, we are not, from this, to attribute any cru- 
elty to God. For, first, nothing is more foreign to his 
nature ; and, second, nothing is more foreign to the na- 
ture of Christ, the author of the parable ; and, third, 
this would be charging upon God the very conduct 
which was so highly disapproved in the unforgiving ser- 
vant. The great sin charged on him was, that he re- 
fused to forgive, and treated his debtor with cruelty ; 
and from this to charge the same conduct on God, 
would be to subvert the very design of the parable, 
which was to inculcate the virtue of tenderness from 
the divine example. We are not to suppose, that God 
resembles this king in his execrable cruelty, any more 
than he resembled the unjust judge in his injustice. 
Luke xviii. 2-5. There w 7 as a certain reason why 
God was compared to that unjust judge, and that rea- 
son was sufficient to justify the comparison ; and when 
we have ascertained what that reason was, we should 
pursue the comparison no further. Thus it is said of 
Christ, he should come " as a thief in the night." The 
object here is, to show that he would come suddenly 
and unexpectedly, when men were not looking for him. 
This was sufficient to justify the comparison, and it 
should be pursued no further ; for it would be folly to 



112 PLAIN GUIDE TO UNIVERSALISM. 



go on, and say, that Jesus came like a thief, to steal, to 
kill, and destroy. So, in the parable before us, the ob- 
ject was to show, that God is disposed to kindness 
and lenity ; that men should be influenced by his ex- 
ample ; he disapproved, and would punish an unkind 
and unforgiving spirit. In this respect, he was like the 
king, though he did not resemble the king in his cruelty. 
Having thus ascertained the object of the parable, it is 
enough, and we need pursue the comparison to no 
greater extent. It is a good remark which we find in 
the old anonymous commentary ; u In parables, we are 
to consider the scope and intention of the speaker, and 
not over-curiously to discuss every particular ; so here 
we must know, that God doth not always show extreme 
rigor, until the vindication of his justice, or the com- 
pulsion of a sinner to repentance (which light afflictions 
do not always effect) necessarily require it. # # # # # 
Similitudes, they say, do not run on four feet, they will 
go current if they agree in one, or a few points, ac- 
cording to the scope thereof, or intent of the speaker. 5? 

XXII. " Then said Jesus unto his disciples, Verily I say unto you, 
that a rich man shall hardly enter into the kingdom of heaven. And 
again I say unto you, it is easier for a camel to go through the eye of 
a needle, than for a rich man to enter into the kingdom of God." 
Matt. xix. 23, 24. See also Mark x. 24, 25 ; Luke xiii. 34, 35. 

This passage has been adduced by some to prove the 
doctrine of endless misery. We are confident, that the 
true sense of the passage gives no support to that God- 
dishonoring sentiment. 

For the sense of the phrase, " kingdom of God," 
we refer again to what we have said in Sect. III. on 
Matt. v. 20. 

We believe the true object of Christ, in uttering the 
passage before us, is clearly set forth in the following 
article, from the pen of Rev. Hosea Ballou, 2nd. 

" This passage is generally understood to teach a 
peculiar difficulty, almost an impossibility, for a rich 
man to become truly religious. And the next words, 
as they are commonly interpreted, confirm this im- 



NEW TESTAMENT PASSAGES EXPLAINED. 



113 



pression ; i And again I say unto you, it is easier for 
a camel to go through the eye of a needle , than for a 
rich man to enter into the kingdom of God. When his 
disciples heard it, they were exceedingly amazed, say- 
ing, who then can be saved ? But Jesus beheld them, 
and said unto them ; With men this is impossible, but 
with God all things are possible.' What can be more 
evident, it will be asked, than that Christ here meant te 
teach that it was a very difficult thing indeed, for a rich 
man to enter the kingdom of God ; and that, although 
it was possible for God to bring about such an event, 
yet it was a case of very rare occurrence ! We frankly 
acknowledge, that this is, without doubt, the plain mean- 
ing of the words ! But it does not follow, that they 
intimate any peculiar difficulty in a rich man's becoming 
converted to the belief of Christianity, or becoming 
truly pious. 

" What, then, did Christ mean ? what is the general 
truth he intended to assert, in the passage under consid- 
eration ? Nothing more is necessary to a satisfactory 
answer, than a clear understanding of the circumstances 
in which the expression was uttered. 

" It is a fact not generally considered, perhaps, that 
during his personal ministry, Christ admitted into his 
6 little flock ' none but such as actually forsook all their 
earthly possessions, and followed him in his travels from 
place to place, or went forth at his command, to preach, 
without any pecuniary recompense whatever. When 
he called Peter and Andrew, James and John, they 
left their nets, and followed him ; when he called Mat- 
thew, the publican, he left his office at the receipt 
of custom ; when a certain scribe proposed to follow 
him whithersoever he went, Christ warned him of the 
consequent hardships, saying, c the foxes have holes, and 
the birds of the air have nests, but the Son of man hath 
not where to lay his head ; ' when one of his disciples 
asked leave to go and bury his father, the reply was, 
4 Follow me, and let the dead bury their dead.' In 
short, the rule which he established, and which he ex- 
10* 



114 



PLAIN GUIDE TO UNIVERSALISM. 



acted to the very letter, was, c whosoever he be of you 
that forsaketh not all that he hath, he cannot be my dis- 
ciple.' And the wisdom of so rigorous a rule, in that 
critical juncture, is evident from the consideration, that 
a few devoted servants who had already broken every 
tie upon the world, must have been more efficient in his 
cause, than thousands of lukewarm and timid advocates, 
w r ho had to compromise between their stern duty and 
the safety, the conveniences, and the blandishments of 
life. He foresaw, too, that the time would soon come, 
when the sacrifice must inevitably be made ; and he 
knew, that they who would not submit to it at first, 
would likewise fail him in the hour of trial, and bring 
disgrace on the cause they attempted to support. The 
sacrifice was, therefore, required of them at the outset, 
that they might at once give a pledge of their devoted- 
ness, and strip themselves of every incumbrance. 

" Under such conditions, it was, of course, ex- 
tremely difficult to induce the rich to become his disci- 
ples, and enter his kingdom. They might, indeed, be- 
lieve on him, and favor his cause ; they might observe 
the moral precepts he taught, and secretly practise his 
religion. But all this alone, though it rendered them 
good men, in their private sphere, did not adequately fit 
them for the momentous duty to which the servants of 
his rising kingdom were then called. The rich, least 
of all, could be expected to throw themselves utterly, 
destitute and unfriended, into an undertaking, where ha- 
tred and persecution were the certain reward, and death 
the probable end. Therefore, in the striking language 
of our Saviour, it was c easier for a camel to go through 
the eye of a needle, than for a rich man to enter the 
kingdom of God. With men, it was impossible ; but 
with God, all things were possible.' 

u That we have correctly explained this passage, is 
evident from the very next words ; c Then answered 
Peter, and said unto him, Behold, ice have forsaken all 
and followed thee ; what shall we have therefore ? ' We 
ought also to mention the particular incident, as it is re- 



NEW TESTAMENT PASSAGES EXPLAINED. 



115 



lated by Matthew, Mark, and Luke, which gave rise to 
all this conversation. A certain ruler came and asked 
Christ what he should do to have eternal life ; and was 
answered, c keep the commandments. 5 4 All these/ 
said he, 4 have I kept from my youth up.' ' Then Je- 
sus beholding him, loved him, and said unto him, One 
thing thou lackest ; go thy way, sell whatsoever thou 
hast, and give to the poor, and thou shalt have treasure 
in heaven, and come, take up thy cross, and follow me. 
And he was sad at that saying, and went away grieved ; 
for he had great possessions. 5 It is evident, that this 
was a good man, in the true sense of that term, and, as 
such, beloved by Jesus. But he was not perfect. He 
wanted that fortitude and self-devoting zeal necessary to 
meet the trying exigencies of our Saviour 5 s cause. He 
could not descend at once, from opulence to absolute 
poverty, and exchange a fixed residence for the life of 
a disciple. 55 

XXIII. u And when the king came in to see the guests, he saw 
there a man which had not on a wedding garment. And he saith 
unto him, Friend, how earnest thou in hither, not having a wedding 
garment ? and he was speechless. Then said the king to the ser- 
vants, Bind him hand and foot and take him away, and cast him into 
outer darkness ; there shall be weeping and gnashing of teeth." Matt, 
xxii. 11-13. See also Luke xiv. 16 - 24. 

These words form a part of the parable of the mar- 
riage feast, extending from verse 2-13. Those who 
wish to see the whole subject treated at length, are re- 
ferred to my " Illustrations of the Parables, 55 pp.286 — 
299 ; and Paige's M Selections, 55 section XXXIV. 
That the parable does not refer to the things of eternity, 
but to the things of time, is evident from the nature of 
the punishment, which was inflicted on those who re- 
jected the invitation to the feast, as described in the fol- 
lowing words ; u But when the king heard thereof, he 
was wroth ; and he sent forth his armies, and destroyed 
those murderers, and burned up their city." ver. 7. 
Such punishment as this, we suppose, will not be in- 
flicted in the future world. 



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PLAIN GUIDE TO UXn'ERSALISM. 



The above would suffice to show, that the passage at 
the head of this section has no reference to the things 
of eternity ; but, for the gratification of serious inquirer's, 
we offer the following remarks on the case of the man 
which had not on the wedding garment. He was pres- 
ent at the wedding, without being properly qualified 
therefor, and for this breach of custom, he was cast 
out. 

By the guest without the " wedding garment," Jesus 
designed to represent such of the Jews, as, having nom- 
inally embraced Christianity, did not possess the vir- 
tues of the Christian character, — such as cried, 
M Lord, Lord," but did not the will of God. In Rev. 
xix. 8, we read ; " And to her was granted, that she 
should be arrayed in fine linen, clean and white ; for 
the fine linen is the righteousness of saints;'' and 
again, in vii. 13, 14 ; " What are these which are ar- 
rayed in white robes ? and whence came they ? These 
are they which came out of great tribulation, and have 
washed their robes, and made them white in the blood 
of the lamb." Notwithstanding the Jews generally re- 
jected the gospel, and made light of the invitation to 
the M marriage feast," some of them, it is well known, 
went in with the Gentiles, and were guests. But not 
all those that went in were fit subjects of the kingdom. 
There were some claiming to be Christ's disciples, who 
professed to cast out devils, and to do many wonderful 
works in his name, to whom he said, in the day of his 
coming to destroy the Jews ; "I never knew you; 
depart from me, ve that work iniquity." Matt, viih 
21-23. 

These, we think, were represented by the guest 
without the "wedding garment." He accepted the 
invitation to the feast, and mixed with the approved 
guests ; and was detected, exposed, and punished, be- 
cause he was not arrayed in the dress he should have 
worn at the feast. The order was given to the ser- 
vants, to "bind him hand and foot, and take him away, 
and cast him into outer darkness ; there shall be weep- 
ing and gnashing of teeth." This was the fate which 



NEW TESTAMENT PASSAGES EXPLAINED. 117 



awaited all the Jews who rejected Jesus Christ. (Matt, 
viii. 12 ; Luke xiii. 28.) It w T as the fate of those 
represented by the tares, in the parable of the Tares of 
the Field (Matt. xiii. 42) ; of the wicked, represented 
by the bad fish, which were taken in the net (xiii. 
50) ; of the Unfaithful Servant (xxiv. 51) ; and of 
the Unprofitable Servant (xxv. 30). 

Previously to bringing our remarks on this passage to 
a close, we wish to offer a few observations in illustra- 
tion of the phrases " outer darkness, " and " weeping 
and gnashing of teeth." These expressions are found 
in the following passages ; Matt. viii. 12 ; xiii. 42, 50 ; 
xxii. 13 ; xxiv. 61 ; xxv. 30 ; Luke xiii. 28. The ex- 
pression, u outer darkness," is derived from the circum- 
stances of Jewish weddings. The nuptial ceremonies 
took place at night. " Hence at those suppers, the house 
of reception was filled with lights, called torches, lamps, 
candles, and lanterns, by Athenaeus and Plutarch ; so 
they who were admitted to the banquet, had the benefit 
of the light ; but they who were shut out w T ere in dark- 
ness ; that is, the darkness on the outside of the house, in 
which the guests were ; which must have appeared more 
abundantly gloomy, when compared with the profusion 
of light within the guest chamber." The phrase, "outer 
darkness," was derived from these circumstances ; and 
as those who were thrust out were exposed to shame 
and disappointment, it is said they wept and gnashed 
their teeth ; — a proverbial expression to describe their 
extreme anguish. These expressions have long been ap- 
plied to the imagined misery of the damned, in the future 
world. We have endeavoured to give their primitive 
sense. They are a part of the parable, and are to be un- 
derstood as representing the extreme misery of the Jews, 
excluded from the kingdom of the gospel, shut out from 
the light of truth, enveloped in the darkness of error, 
and suffering the tremendous misery brought upon them 
at the destruction of their city and nation. This is not 
only their primitive, but their only application. If this 
was the sense Jesus affixed to them, what right have 



118 



PLAIN GUIDE TO UNIVERSAL! SM. 



the doctors of the church to give them any other sense ? 
The parable now under consideration was completely 
fulfilled within fifty years after the Saviour's death ; and 
there is no reason that any part of it should be supposed 
to refer to the events of the future existence. The 
words of the Great Teacher should be interpreted with 
the greatest caution ; their original meaning should be 
sought ; and when this is ascertained, it should not be 
put aside, or caused to share credence with any secon- 
dary sense whatsoever. 

XXIV. " Ye serpents, ye generation of vipers ! how can ye es- 
cape the damnation of hell." Matt, xxiii. 33. 

In this place Jesus was discoursing of the judgments 
which were then impending over the Jews ; and he 
says, verse 34, iC all these things shall come upon this 
generation." On this Dr. Whitby remarks, that it sig- 
nifies u in that very age, or whilst some of that genera- 
tion of men lived ; for the phrase, this generation, never 
bears any other sense in the New Testament, than the 
men of this age." Com. on Matt. xxiv. 34. Let it be 
particularly remembered, that the calamity w T hich was 
described here by the word Gehenna, was a temporal 
calamity, and was to come on the generation which was 
on the earth at the time of the Saviour's ministry. If 
it be asked, what calamity it was, we reply, the same ca- 
lamity that Jeremiah (Jer. chap. vii. 29-34, and xix. 
1-15) had described under the figure of Gehenna, viz. 
the destruction of the city and nation of the Jews, 
which is described (Matt. xxiv. 21) as a " great tribu- 
lation, such as was not since the beginning of the world 
to this time, no, nor ever shall be." 

XXV. " O Jerusalem, Jerusalem, thou that killest the prophets, 
and stonest them which are sent unto thee, how often would I have 
gathered thy children together, even as a hen gathereth her chickens 
under her wings, and ye would not." Matt, xxiii. 37. Luke xiii. 
34,35. 

This passage is very frequently used to sustain the 
doctrine of endless misery, but we think such a use 



NEW TESTAMENT PASSAGES EXPLAINED. 



119 



altogether wrong. For how can it be thought, that 
Jesus, in these words, was referring to the things of 
eternity, when he had just declared, " All these things 
shall come upon this generation " ? that is, in that very 
age, and whilst some of that generation of men lived. 
Dr. Adam Clarke, the Methodist, certainly does not 
seem to suppose, that the punishment spoken of was in 
the future state. He says, " The metaphor which our 
Lord uses here, is a very beautiful one. When the hen 
sees the bird of prey coming, she makes a noise to as- 
semble her chickens, that she may cover them with her 
wings from the danger. The Roman eagle is about to 
fall upon the Jewish state, — nothing can prevent this 
but their conversion to God through Christ,— Jesus cries 
throughout the land, publishing the Gospel of reconcile 
iation, — they would not assemble, and the Roman eagle 
came and destroyed them." Certainly, Dr. Clarke 
would not have used such terms, had he supposed the 
punishment to be in the immortal state. 

But let it be remembered, that the Lord Jesus, on 
the very occasion when he uttered the words we are 
considering, stated that the very identical persons, to 
whom he was then speaking, should at some time come 
to him, and hail him as blessed. See the words : " I 
say unto you, ye shall not see me henceforth, till ye 
shall say, Blessed is he that cometh in the name of the 
Lord," (verse 39.) Now the truth of this declaration 
of our Lord shall in the end be fully verified, if not in 
this world, then in some other. Those who once de- 
rided the Saviour, shall hail him as blessed : " Blessed 
is he that cometh in the name of the Lord." " This 
shall be fulfilled," says Adam Clarke, " after the fulness 
of the Gentiles is brought in, when the word of life 
shall again be sent unto you, then will ye rejoice, and 
bless, and praise him that cometh in the name of the 
Lord, w T ith full and final salvation for the lost sheep of 
the house of Israel." So much for Clarke. He re- 
fers for a confirmation of his statement, to Rom. xi. 26, 
27. The words we are considering were addressed to 



120 



PLAIN GUIDE TO UNIVERSALISM. 



Jews. That they were not intended to teach the doc- 
trine of endless torment, is evident from the fact, that 
Paul assures us of the final salvation of the whole 
Jewish nation. See Heb, viii. 10-12. 

XXVI. " But he that shall endure unto the end, the same shall 
be saved." Matt. xxiv. 13. 

This passage is thought to teach the doctrine of end- 
less misery by implication ; for if he that shall endure 
unto the end shall be saved, then he that shall not 
endure unto the end, shall not be saved. The infer- 
ence is very just ; but we should inquire what the Sa- 
viour here intended by " the end"? and from what 
men would be saved if they endured unto the end ? 

The end of which he spake was the end of the Jew- 
ish state, which w T as to take place during the lifetime of 
some of the persons whom he addressed. Matt. xvi. 
27, 28 ; Mark viii. 38 ; ix. 1 ; Luke ix. 26, 27 ; John 
xxi. 22, 23. That the then present generation were to 
watch for the coming of u the end," is evident from 
Matt. xxiv. 15-21, 40-44. The particular day and 
hour when this should happen Jesus did not permit his 
disciples to know, verse 36 ; but he explicitly assured 
them it should take place during that generation, 
" Now learn a parable of the fig-tree ; when his branch 
is yet tender, and putteth forth leaves, ye know that 
summer is nigh : so likewise ye, when ye shall see all 
these things, know that it [the end] is near, even at the 
doors. Verily, I say unto you, This generation shall 
not pass, till all these things be fulfilled. " Verse 32- 
34. This settles the question, beyond all controversy, 
that the passage at the head of this section, has exclu- 
clusive reference to the time of the destruction of Je- 
rusalem, when the faithful disciples should be saved 
from the cc great tribulation," which came upon the 
Jewish nation. 

XXVII. Matt. xxv. 1-13. 

See Luke xii. 35-37, which is the parallel place. 
The passage now before us refers to the same time, 



NEW TESTAMENT PASSAGES EXPLAINED. 121 



and the same events which are mentioned in Matt, 
xxiv. for the two chapters xxiv. and xxv. are one con- 
tinued discourse, on the destruction of the Jewish 
state, and the circumstances then to transpire. 

The remark of Kenrick is very just : " The word 
then, w T ith which this parable begins, shows that our 
Lord is still speaking upon the same subject about 
which he had been discoursing in the last chapter, viz. 
the period of the destruction of Jerusalem."* To 
the same purport is the comment of Bishop Pearce. 
" ' Then shall the kingdom of heaven,' that is, at that 
time, and under those circumstances. This shows, 
that Jesus, in this chapter, is speaking on the same 
subject as in the foregoing one, viz. what was to hap- 
pen at the destruction of the Jewish state." And 
again, on ver. 13, the Bishop says, " This plainly 
shows, that what was said before in this chapter, relates 
to the destruction of the Jewish state, expressed by 
the Son of marts coming, as in chap. xvi. 27, 28. f 

It will be hardly possible for the careful reader to 
mistake the true application of this parable. By con- 
sulting ver. 13, he will perceive that Jesus himself 
made the application of it. In deducing the lesson he 
meant to enforce, he said, u Watch, therefore, for ye 
know neither the day nor the hour wherein the Son of 
man cometh." Compare this with ver. 42 of chap, 
xxiv. It is evident, that the design of the Saviour 
was to teach his followers watchfulness, in view of his 
coming to destroy the Jewish state. Dr. Proudfit, an 
orthodox writer of high repute, and who not very often 
departs from the common interpretation of the Scrip- 
tures, allows that this parable has primary reference to 
the Jews. We give his sentiments on the subject. 
M These words may be considered as referring, pri- 
marily and principally, to the people of the Jews. 
The slumber and sleep, which the virgins were indulg- 
ing, may be designed to express the deep and deplora- 



* Expos, on the place. 

11 



t Comm. on Matt. xxv. 1, 13. 



122 PLAIN GUIDE TO UNIVERSALISM. 



ble infatuation of that nation ; they remained unalarmed 
and unreclaimed, amidst the most pointed and repeated 
admonitions of our Lord and his apostles. By the 
coming of the bridegroom, mentioned in the sixth 
verse, is probably implied the appearance of the Son 
of God for the destruction of their city, the subversion 
of their temple, and utter overthrow and dispersion as 
a nation. This event occurred at midnight, that is, 
at a period altogether unexpected ; they did eat, they 
drank, they bought, they sold, they planted, they 
builded, they were absorbed in their secular pursuits 
and gratifications, until sudden destruction came upon 
them, as travail upon a woman with child." * 

The phrase 44 kingdom of heaven " should here be 
understood somewhat as the word 44 church " is now 
generally used, viz. to signify the professed followers 
of Christ. They were represented by the virgins, — 
those who watched for their master's coming, by the 
wise virgins, and those who were regardless of that 
event by the foolish. Christians were too prone, like 
these virgins, to slumber. Paul, in writing to the Ro- 
mans, endeavoured to awake them. 44 It is high time 
to awake out of sleep." Rom. xiii. 11. Addressing 
the Thessalonians, the same apostle said, 44 For your 
selves know perfectly, that the day of the Lord so 
cometh as a thief in the night. # * # * * Therefore, 
let us not sleep, as do others, but let us ivatch and be 
sober." 1 Thess. v. 2, 6. By the coming of the 
bridegroom in splendor, with his attendants, Jesus 
represented his own coming, in his glory, with his 
angels, or messengers, at the destruction of the Jews. 
As the wise virgins entered with the bridegroom to the 
marriage, so the watchful Christians entered into the 
enjoyment of all the blessings which accrued to the 
church from that signal destruction of its enemies, 
which took place at the coming of Christ ; and, as the 
foolish virgins were excluded from the marriage, so the 



* Lectures on the Parables, 1820, pp. 72, 73. 



NEW TESTAMENT PASSAGES EXPLAINED. 123 



heedless, sleeping professors, who did not watch for 
their Lord, were excluded from the blessings which 
the watchful enjoyed, and were shut out in darkness 
and misery with the hypocritical Jews, the avowed 
enemies of Jesus Christ. Kenrick will be found to 
confirm the views here advanced. Remarking on ver. 
13, he says, u These last words, as well as what the 
parable begins with, show that it refers to the coming 
of Christ, for the destruction of Jerusalem, and not to 
his coming at the general judgment ; for he concludes 
with the same exhortation which he had subjoined 
to the account which he gave, in the former chapter, 
of the signs of his coming in that event ; his language 
there was, (ver. 42,) c Watch, therefore, for ye know 
not what hour your Lord doth come.' The intention 
of the parable is to enforce the necessity of watchful- 
ness, by showing the distinction which will be made, in 
that day, between those by whom it was practised, 
and those by whom it was neglected." 

XXVIII. " And cast ye the unprofitable servant into outer dark- 
ness; there shall be weeping and gnashing of teeth." Matt. xxv. 30. 

This is the closing portion of the parable of the 
Unfaithful Servant, embraced in vers. 14-30. 

That the twenty-fifth chapter of Matthew is a con- 
tinuation of the subject commenced in the twenty-fourth 
chapter, we have shown in the preceding section. We 
refer also to the very lucid remarks of Mr. Balfour on 
this subject, in his u Second Inquiry," pp. 311-315. 
See also the " Plenary Inspiration of the Scriptures as- 
serted," by Rev. S. Noble, Boston, 1828, pp. 217- 
223. We think it impossible for any candid and con- 
siderate person to read the remarks of these two au- 
thors, without being convinced, that the twenty-fourth 
and twenty-fifth chapters of Matthew both refer to the 
same events. 

The " outer darkness," into which the unprofitable 
servant was cast, will be found to be fully explained in 
Section XXIII. of this chapter ; and also the phrase- 



124 PLAIN GUIDE TO UNIVERSALISM. 

ology, u there shall be weeping and gnashing of teeth." 
The reader is respectfully referred to what is there 
said, in order to save a repetition. 

XXIX. u And these shall go away into everlasting punishment, 
but the righteous into life eternal." Matt. xxv. 46. 

This is one of the standard proof-texts of endless 
misery; but we are confident, that the passage has no 
just reference to that subject. It must be inquired, 
When did the parable, to which these words belong, 
have its fulfilment ? 

At the very commencement of the parable, the Sa- 
viour informs us, when those things of which he spake 
were to take place. (See ver. 31.) u When the Son 
of man shall come in his glory, and all the holy angels 
with him, then shall he sit upon the throne of his glo- 
ry," &c. Let the reader now be careful to observe, 
that all which is predicted in this parable was fulfilled 
at the coming of the Son of man in his glory. The 
only inquiry, therefore, which it is necessary to make, 
in order to ascertain when the events of this parable 
took place, is this, — When did the Son of man come 
in his glory ? 

In the first place, see Matt. xvi. 27, 28 : cc For the 
Son of man shall come in the glory of his Father, 
with his angels : and then he shall reward every man 
according to his toorks. Verily I say unto you, there 
be some standing here, which shall not taste of death till 
they see the Son of man coming in his kingdom." 
This must be the same coming of the Son of man, 
mentioned in the text. In both instances, it is a glo- 
rious coming ; in both, the Son of man is accom- 
panied with angels ; and in both, he comes to reward 
men according to their works. There is no room for 
doubt, that it is the same event which is spoken of in 
both these passages. Now notice particularly, that 
the Saviour says, " There be some standing here, 
which shall not taste of death till they see the Son of 
man coming in his kingdom." To u taste of death," 



NEW TESTAMENT PASSAGES EXPLAINED. 125 

is a Hebraism, signifying to die ; and hence the mean- 
ing of this passage is, there be some standing here 
which shall not die, till they see the Son of man com- 
ing in his kingdom. Here it is evident, beyond possi- 
bility of mistake, that the coming of the Son of man 
was to take place during the natural lives of some of 
those who stood near him, at the time he uttered these 
words. Whenever the evangelists give an account of 
this conversation of our Lord with his disciples, as 
to the subject under consideration, they give it pre- 
cisely in the same manner. See Mark viii. 38 ; ix. 1, 
" Whosoever , therefore, shall be ashamed of me, and of 
my words, in this adulterous and sinful generation, of 
him also shall the Son of man be ashamed, when he 
cometh in the glory of his Father, with the holy angels. 
And he said unto ihem, Verily, I say unto you, that 
there be some of them that stand here which shall not 
taste of death till they have seen the kingdom of God 
come with power." See also Luke ix. 26, 27, " For 
whosoever shall be ashamed of me, and of my words, 
of him shall the Son of man be ashamed, when he shall 
come in his own glory, and in his Father's, and of the 
holy angels. Bat I tell you of a truth, there be some 
standing here which shall not taste of death till they 
see the kingdom of God." Here, in each instance, 
the evangelists have recorded the explicit assurance 
of Jesus, that his coming to judge and recompense 
men, according to their works, would take place while 
some of those people lived, who stood near him when 
he spake. What can be more plain ? 

On other occasions Jesus embraced opportunities to 
impress upon the minds of his disciples the same fact 
with respect to the coming of the Son of man. And, 
in one particular instance, he pointed out John, his be- 
loved disciple, as a person who should live until his com- 
ing took place. See John xxi. 21-23. " Peter 
seeing him, saith to Jesus, Lord, and what shall this 
man do ? Jesus saith unto him, If I will that he tarry 
till I come, what is that to thee ? Follow thou me. 
11* 



126 PLAIN GUIDE TO UNlVERSALtSM. 



Then went this saying abroad among the brethren, that 
that disciple should not die : yet Jesus said not unto 
him, he shall not die ; but If I will that he tarry till I 
come, what is that to thee?" Agreeably to this ac- 
count, John lived until after the destruction of Jerusa- 
lem. Again, in Matt. x. 23, we have the following 
words : u But when they persecute you in this city, 
flee ye into another : for verily I say unto you, ye shall 
not have gone over the cities of Israel till the Son of 
man be come." Here is an unconditional assurance 
from the lips of the Saviour, that, pursued by their an- 
gry persecutors, the disciples would not traverse all the 
cities of Israel, before the coming of the Son of man 
took place. Now, as every thing predicted in the par- 
able was to be fulfilled at the time of the coming of the 
Son of man, w T hy should any part of the parable of the 
sheep and goats be applied to a day of judgment in the 
future state ? Was not the fulfilment confined by the 
words of the Great Teacher, to time long ago passed 
by ? 

As it is thus seen most clearly, that the passage at 
the head of this section, had sole reference to the pun^ 
ishment of the unbelieving Jews, and the reward of the 
faithful Christians, at the time of the destruction of the 
Jewish polity and state, the reader may be prompted 
to inquire, why that punishment was said to be everlast- 
ing i 

Orthodox writers have very freely allowed, that the 
words everlasting and eternal are frequently used in a 
limited sense. Professor Stuart says, the w T ord trans- 
lated everlasting u is sometimes applied, (as in common 
life,) to things which endure for a long time, for an 
indefinite period. So it is applied to the Jewish priest- 
hood ; to the Mosaic ordinances ; to the possession of 
the land of Canaan ; to the hills and mountains ; to the 
earth ; to the time of service to be rendered by a 
slave ; and to some other things of a like nature." 
u Exeget. Essays," p. 50. 

Professor Robinson, of the Andover Institution, 



NEW TESTAMENT PASSAGES EXPLAINED. 12? 



says, in his edition of u Calmet," — u Eternal, Eterni* 
ty. These words often signify a very long time ; and, 
therefore, must not always be understood literally ; so 
we find 'eternal mountains,' to denote their antiquity ? 
Gen. xlix. 26 ; Deut. xxxiii. 15. God promises to 
Daviu an eternal kingdom and posterity ; that is, his 
and his son's empire will be of long duration." 

Cruden, whose orthodoxy was never doubted, says, 
in his " Concordance," on the word eternal; " The 
words eternal, everlasting, forever, are sometimes taken 
for a long time, and are not always to be understood 
strictly : for example, it is said, Gen. xvii. 8. c I will 
give to thee and to thy seed, the land of Canaan for an 
everlasting possession.' And in chap. xiii. 15, 4 I will 
give it to thee and to thy seed forever ; ' that is, for a 
long space of time. And in Gen. xlix. 36, we find 
everlasting hills, so called, to denote their antiquity, 
stability, and duration ; and this expression is used to 
show the long continuance and durableness of Joseph's 
blessing. God promises a throne to David, an eternal 
kingdom, a posterity that will never be extinguished ; 
that is, that his and his son's empire, will be of very 
long duration, 2 Sam. vii. 16. 1 Chron. xvii. 14. Thus, 
thou shalt be our guide, from this time forth, even for- 
ever ; that is, during our whole life. And in many 
other places of Scripture, and in particular where the 
word forever is applied to the Jewish rites and privi- 
leges, it commonly signifies no more than during the 
standing of that commonwealth, or until the coming of 
the Messiah." 

Hear Whitby, also, on this point. " Nor is there 
any thing more common and familiar in Scripture, than 
to represent a thorough and irreparable destruction, 
whose effects and signs shall be still remaining, by the 
word alwviog, which we render eternal ****** and 
this specially is threatened where the destruction of a 
nation or people is likened to the overthrow of Sodom 
and Gomorrah." Com. on Jude 7. 

The Greek word aidnog, rendered everlasting, is de- 



128 PLAIN GUIDE TO UMVERSALISM. 



rived from auav, and must receive its signification from 
it. Now that amv does not signify eternity, is evident, 
because it is used in the plural number. It would be 
manifestly improper to speak of eternities ; but we fall 
into the same impropriety when we make «lav or 
alojvLo?, signify, of themselves, endless duration. And 
not only is aiwv used in the plural number, but words 
are added to extend its signification, even when num- 
berless alw'Eg are spoken of. Thus, Exod. xv. 10, 
literally rendered, is, " The Lord shall reign from alav 
to ctlwv and farther." 4C And they that turn many 
to righteousness shall shine as the stars through the 
mcoveg, or ages, and farther." Dan. xii. 3. " And 
we will walk in the name of Jehovah our God, through 
the uimv, and beyond it.*' Micah iv. 5. As the word 
everlasting is then used in the sacred Scriptures, in a 
large variety of instances, to signify limited duration, 
we say that, when applied to punishment, it ought, 
above every other case, to bear that sense. Jehovah 
hath said, that he " will not cast off forever ; that though 
he cause grief, yet will he have compassion, according 
to the multitude of his mercies ; for he doth not afflict 
willingly, nor grieve the children of men." Lam. iii. 
31-33. This sentiment is utterly repugnant to the 
doctrine of interminable punishment ; and requires that 
the word everlastings in the very few instances, in 
which it is applied to punishment, should be understood 
in a limited sense, as it must be understood in most of 
the instances where it occurs. 

Speaking to the Jews of the divine chastisements, 
the author of the Epistle to the Hebrews says, u No 
chastening for the present seemeth to be joyous, but 
grievous ; nevertheless afterward it yieldeth the peace- 
able fruit of righteousness unto them which are exer- 
cised thereby." Heb. xii. 11. If this chastisement 
were strictly endless, how could it afterward yield the 
peaceable fruit of righteousness ? Is there any after- 
ward to eternity ? Moreover, that the fire, Matt. xxv. 
41, and punishment, ver. 46, are not to be understood 



NEW TESTAMENT PASSAGES EXPLAINED. 



129 



as endless in their duration, is evident from this circum- 
stance. The parable in which they occur was spoken 
of Jews ; and the New Testament writers teach expli- 
citly the salvation of the whole Jewish nation. See 
Rom. xi. 25, 26, and Heb. viii. S - 11. 

The only objection which w r e can suppose may rest 
upon the mind of the reader is this : the same word is 
applied to life which is applied to punishment. It is 
rendered in one case u everlasting," in the other, " eter- 
nal " ; but it is the same word in both instances. If it 
does not signify endless duration when applied to pun- 
ishment, how can it when applied to life ? On the 
other hand, if this life is to be enjoyed in the future 
state, why is not the punishment also to be suffered 
there ? 

Answer : The same word is, in the same connexion, 
applied to different things, in other parts of the Scrip- 
tures, w T hen, as all acknowledge, one thing is temporal, 
the other endless. Hab. iii. 6 ; Rom. xvi. 25, 26, 
and others. 

But the proper answer to the objection, in the case 
before us, is this : We consider that the life spoken 
of in Matt. xxv. 46, is not confined to the immortal 
existence into which the human race are to be raised 
after natural death ; but is that spiritual life which the 
believer enjoys in this state. St. John says, " We 
know that we have passed from death unto life, because 
we love the brethren." 1 John iii. 14. John knew 
that he had then already passed from death unto life ; 
he was then in the enjoyment of spiritual life. Jesus 
saith, u He that heareth my word, and believeth on 
him that sent me, hath (he then already possessed) 
everlasting life, and shall not come into condemnation, 
but is passed from death unto life." John v. 24. And 
the original phrase here is the same which is rendered 
eternal life in Matt. xxv. 46. We believe that the 
" everlasting life," in John v. 24, and the " life eter- 
nal," in Matt. xxv. 46, are one and the same thing. 
This view of the subject completely removes the ob 



130 



PLAIN GUIDE TO UNIVERSALISM. 



jection last introduced. For, if the punishment and 
the life are both allowed by us to be in the same state, 
the objection loses all its force. 

Those who wish to examine this subject more fully, 
are referred to the author's " Illustrations of the Para- 
bles," pp. 314-354. See also the first American ed. 
of " Smith on Divine Government," pp. 217-227. 
" Winchester's Dialogues," ed. of 1831, pp. 53-61. 
Balfour's " Second Inquiry," ed. of 1827, pp. 311- 
340. See also Ballou's "Lecture Sermons," Lecture 
XVIII. For an examination of the subject of endless 
punishment, see fct Universalist Expositor," Vol. I. pp. 
55-61 ; also Vol. II. 325-350. Skinner's " Uni- 
versalism Illustrated and Defended," pp. 196-211. 
Examine also " Universalist Expositor," Vol. IV. 149. 

XXX. " Woe unto that man by whom the Son of man is betray- 
ed ! it had been good for that man, if he had not been born." Matt, 
xxvi. 24. Mark xiv. 21. 

It has long been asserted by believers in endless mis- 
ery, that Judas, concerning whom these words were 
spoken, must be eternally damned. It has been alleged, 
that he was one of the most wicked of men ; and that 
he deserved no better fate, than to be eternally excluded 
from the presence of the Lord. It is not expedient to 
pass rash judgment in this case. 

Let us look for a few moments to the history of Ju- 
das. He was one of the twelve apostles ; and to him, 
as well as all the rest, power was given to work mira- 
cles in attestation of his divine appointment. We are 
not informed, but that he labored as faithfully as the rest, 
until the time of the betrayal. Jesus did not except 
Judas in what he said Matt. xix. 28 ; though what force 
is to be allowed to this circumstance the reader must 
judge, as that passage is involved in some obscurity. 

That act of his life which has excited the most atten- 
tion, was the betraying of his master. See Matt. xxvi. 
14-16. 47-50. 

There are some things to be said, in extenuation of 



NEW TESTAMENT PASSAGES EXPLAINED. 



131 



this crime. It was not done, we should think, through 
enmity to Jesus, or his cause. It seems reasonable, 
that Judas did not think that Jesus would be condemned. 
He probably thought, that Jesus would be cleared, if 
tried before the Jewish tribunal. He knew bis mas- 
ter's innocence ; and perhaps he supposed it would be 
apparent at the trial, as it certainly was ; for even Pi- 
late, the Roman governor, washed his hands, and said, 
"I am innocent of the blood of this just person." 
Matt, xxv ii. 24. 

Again, Judas might have thought, that even if his 
master were condemned, he could deliver himself from 
his enemies. He had heard Jesus say, that all power 
was in his hands : he had seen him work miracles ; he 
had known him to deliver himself from the people ; and 
he could not have entertained a doubt, that Jesus could 
deliver himself at any time from the power of his ene- 
mies. One of the above reasons should be admitted. 
For when Judas saw that Jesus was condemned, and 
that he did not deliver himself, he seems to have been 
struck with the utmost astonishment and remorse, which 
shortly produced his death. See the account : " Then 
Judas, which had betrayed him, when he saw that he 
was condemned, repented himself, and brought again the 
thirty pieces of silver to the chief priests and elders, 
saying, I have sinned in that I have betrayed the inno- 
cent blood. # * * * * And he cast down the pieces 
of silver in the temple, and departed and went and 
hanged himself." Matt, xxvii. 3-5. Is this the lan- 
guage of an enemy of Christ ? Does it not show, that 
Judas thought Jesus would not be condemned ? Did 
he not make the most explicit avowal of his own guilt, 
before the chief priests and elders, and assert, in the 
strongest manner, the innocence of Christ ? He alone 
of all the twelve, publicly maintained, at that time, the 
innocence of Christ, for all the rest had " forsook him 
and fled," Matt. xxvi. 56 ; and Peter denied him three 
times, and cursed, and swore that he knew not the man, 
69-75. 



132 PLAIN GUIDE TO UNIVERSALISM. 



Why, then, did Judas betray his master ? See Matt* 
xxvi. 14— 16. Judas wanted the money. Perhaps he 
wished to appropriate it to his own use, and perhaps he 
intended to put it into the treasury of the church, for he 
kept the bag, — a proof that he had been regarded with 
favor. The worst view that can justly be taken of the 
case of Judas is, that he betrayed his master, not 
through enmity to him, or to his cause, but for the re- 
ward which was given. 

There are two accounts of Judas's death, which seem 
to be somewhat contradictory. See Matt, xxvii. 5 ; 
and compare it with Acts i. 18. The one writer states, 
that Judas hanged himself, — the other, that he fell 
down and burst asunder. But this difficulty exists only 
in the translation. There is no proof, that Judas hang- 
ed himself, or committed suicide in any way. The 
Greek word anr^laxo, rendered in Matt, xxvii. 5, " hang- 
ed himself, 5 ' — does not necessarily have that significa- 
tion. Campbell renders it strangled himself, and says 
it may be rendered xoas suffocated. Wakefield's ver- 
sion is, icas choaked with anguish. A. Clarke says, 
it may be rendered, was strangled. This removes the 
apparent contradiction. 

Let us pay a brief attention to the arguments which 
are brought forward to prove, that Judas must be for- 
ever lost. 

1. We read, John xvii. 12, "None of them is lost, 
but the son of perdition." Does this passage show, 
that Judas will be lost in the future state ? or that he 
will be eternally lost ? Not at all. Judas was lost ; 
he was lost from the apostleship ; he was a lost and 
undone man, a poor, broken-hearted traitor, abandoned 
of the church and of the world. " Son of perdition" 
is a Hebraism, signifying one that is lost. Judas had 
misery enough in this world ; it is cruel to pursue him 
into eternity with the effects of his treachery. 

2. Jesus called Judas a devil, John vi. 70. Judas 
was a devil, that is, he was <W/5oAoc, an adversary to 
Christ. But will this prove the endless damnation of 



NEW TESTAMENT PASSAGES EXPLAINED. 133 



Judas? No, for Jesus said to Peter, u Get thee 
behind me, Satan, " Matt. xvi. 23, and no one sup- 
poses that Peter is forever lost. 

3. It is alleged, that Judas committed self-murder, 
and that the Bible says, no self-murderer shall enter 
into the kingdom of heaven. We deny both these 
propositions. The Bible makes no such statement in 
regard to the self-murderer, nor is there any proof, that 
Judas committed self-murder. 

4. It is alleged, that Jesus said, " Good were it for 
that man, if he had not been born." Matt. xxvi. 24. 
Now, if Judas should ever be saved, it would be good 
for him that he had been born ; and, consequently, he 
can never be saved. We object to this strained and 
far-fetched sense of the passage. We do not believe, 
that Jesus intended any such inference should be made 
from his words. Those words are not to be strictly 
and literally interpreted, as they were a proverbial form 
of speech among the Jews, and every one knows, that 
proverbs are not to be literally considered. Adam 
Clarke has fully shown this in his Commentary, at the 
end of chap. i. Job (chap, iii.) cursed the day in 
which he was born ; but no one supposes that he will 
be endlessly miserable. So also did Jeremiah (xx. 
14-13) ; but Jeremiah, we trust, is not to be finally 
excluded from God's presence. 

5. It is alleged, that Judas is gone to an endless 
hell, because the evangelist states, that he w 7 ent " to 
his own place," Acts i. 25. But we deny that these 
words refer to Judas at all, as we shall show in the 
proper place. 

Thus all the arguments, w T hich have been brought 
forward to prove the endless misery of Judas, do ut- 
terly fail. 

It should be remembered, that Judas fully repented 
of his sin. That his repentance was genuine is evident 
from the following considerations. 1. He confessed 
his guilt. 2. He asserted the innocence of Christ. 
3. He returned the money. 4, His sorrow caused 
12 



134 



PLAIN GUIDE TO UNIVERSALIS*! 



his death, which it could not have done on any other 
supposition than that it was sincere. We close with 
the words of Dr. Adam Clarke. 

" The utmost that can be said for the case of Judas, 
is this : he committed a heinous act of sin and ingrati- 
tude, but he repented, and did what he could to undo 
his wicked act ; he had committed the sin unto death, 
that is, a sin that involves the death of the body ; but 
who can say, (if mercy w r as offered to Christ's mur- 
derers, and the gospel was first preached at Jerusalem, 
that these very murderers might have the first offer of 
salvation through him w T hom they had pierced,) that 
the same mercy could not be extended to wretched 
Judas ? I contend, that the chief priests, &c, who 
instigated Judas to deliver up his Master, and who 
crucified him, and who crucified him too as a malefac- 
tor, having, at the same time, the most indubitable 
evidence of his innocence, were worse men than Judas 
Iscariot himself ; and that, if mercy w 7 as extended to 
those, the wretched, penitent traitor did not die out 
of the reach of the yearning of its bowels. And I 
contend further, that there is no positive evidence of 
the final damnation of Judas, in the sacred text."* 

XXXI. " But he that shall blaspheme against the Holy Ghost, 
hath never forgiveness, but is in danger of eternal damnation." 
Mark iii. 29. 

We have already considered this passage, in sec- 
tion XIII. of this chapter, under Matt. xii. 31, 32„ 
The reader will refer to that place for an exposition of 
the phrase u hath never forgiveness/ 5 and for our 
views, in general, on the blasphemy against the Holy 
Spirit. Those who blaspheme against the Holy Spirit 
are in u danger of eternal damnation ! n It is some- 
times very confidently asked, if there is no such thing 
as eternal damnation, how can anybody be in danger 
of it ? The Universalist replies, " I believe in eternal 
damnation in the sense those words ought to bear ia 



* Com., end of Aets, chap. i. 



NEW TESTAMENT PASSAGES EXPLAINED. 135 



that passage, and in the sense the Saviour originally 
intended. The blasphemer was actually in danger of 
it." The Greek expression, which our translators 
render " eternal damnation," is altovlov xglosojg, literally 
the judgment of the age, not endless misery in the 
future world. All who blasphemed the power of the 
Holy Spirit, and resisted the evidence of the Christian 
religion, and joined with the Jew 7 s in persecuting the 
church of God, were subject to the aimlov v.oioscog, the v 
judgment of the age. 

XXXII. Mark vi. 11. For our views on ihis 
passage, see Section IX. of this chapter, on Matt, 
x. 15, and Section XII. on Matt. xL 22-24. 

XXXIII. Mark viii. 35-37. For our views on 
this passage, see Section XVIII. of this chapter, on 
Matt. xvi. 25, 26. 

XXXIV. " And if thy hand offend thee, cut it off; it is better for 
thee to enter into life maimed, than, having two hands, to go into 
hell, into the fire that never shall be quenched; where their worm 
dieth not, and the fire is not quenched. And if thy foot offend thee, 
cut it off; it is better for thee to enter halt into life, than, having two 
feet, to be cast into hell, into the fire that never shall be quenched ; 
where their worm dieth not, and the fire is not quenched. And if 
thine eye offend thee, pluck it out; it is better for thee to enter into 
the kingdom of God with one eye, than, having two eyes, to be cast 
into hell fire ; where their worm dieth not, and the fire is not 
quenched." Mark ix. 43- 48. 

The parallel places are Matt. v. 29, 30, and xviii. 
8,9. 

We shall consider this passage under the three fol- 
lowing heads. 

1st. What is intended by entering into " life " (ver. 
43) ? or " the kingdom of God " (ver. 47) ? 

2d. What punishment is intended by the phrases 
"hell" and "hell fire' 5 ? 

3d. What are we to understand by the expressions, 
" where their worm dieth not, and the fire is not 
quenched " ? 

1. In regard to the first question, I reply, that 5 to 



136 PLAIN GUIDE TO UNIVERSALIS^. 



enter into u life," or u the kingdom of God," which 
are synonymous terms, was to enter the moral kingdom 
of Jesus Christ, which he came to establish in the 
hearts of men, — that kingdom, which came with di- 
vine power, at the end of the Jewish state. That 
kingdom was at hand, when John the Baptist, Christ, 
and his apostles began to preach, Matt. iii. 2, iv, 17, 
x. 7. This kingdom is not exclusively in another state 
of being ; it was the moral reign of Christ among men. 
It came to them, Matt. xii. 28. It was said to be 
within men, Luke xvii. 19, 20. To enter into the 
kingdom of God, was to believe, profess, and obey the 
Gospel ; and whoever did this was in the kingdom of 
God, let him be outwardly in any place. We will not 
extend our remarks on this topic, as we have already 
discussed this subject in Section III. of this chapter, 
under Matt. v. 20. See " Universalis! Expositor," 
Vol. I. pp. 3-23, on phrase " kingdom of heaven." 

2. What punishment is intended by the phrases 
"hell," and " hell fire " ? 

The phrase here translated hell is yisvpa, gehenna, 
and the phrase translated hell fire is, Tr t v yiswav tov jiv^o;, 
the gehenna of fire. 

Having already fully explained the scriptural sense 
of gehenna, in Section IV. of this chapter, under 
Matt. v. 22, (to which I refer the reader,) I shall not 
go so fully into the subject in this place. It is very 
singular, if gehenna is the term by which we are to 
understand a place of eternal punishment, that the word 
was never used by any of the inspired Christian teach- 
ers, except our Lord and James. The word occurs 
seven times in Matthew, three in Mark, and once in 
Luke, all in the discourses of our Lord ; and, besides 
these, it occurs only once, viz. in the epistle of James. 

We have no evidence, in the New Testament, that 
the w'ord gehenna was ever employed in allusion to the 
Gentiles. In the twelve times in which it is employed 
in the New Testament, it is addressed to Jews. John 
wrote his gospel for the use of the Gentiles, and he 



NEW TESTAMENT PASSAGES EXPLAINED. 137 



makes no mention of Gehenna. Paul was the great 
apostle to the Gentiles, and he never employs the word 
Gehenna. Is not this very singular, if the term is 
employed to signify a place of eternal punishment, to 
which Gentiles as well as Jews are exposed ? 

Gehenna, from Gee Hinnom, was the name of a 
valley, which bounds Jerusalem on the south. Josh, 
xv. 8, xviii. 16. Under the idolatrous kings, it was a 
holy, sacred place, because the idols were placed 
there. To break up the veneration which the Jews 
had for this place, the pious King Josiah caused it to 
be polluted, 2 Kings xxiii. 10; and to dishonor it to 
the utmost, he caused all the filth of the city, offal, 
dead carcasses, and every thing impure, to be carried 
there. This gave occasion to connect fire with Ge- 
henna, for perpetual fires were kept up to consume the 
offal that was deposited there. The offal also contin- 
ually bred worms, so that worms and fire were always 
associated with the place ; and hence the expression. 
u where the worm dieth not, and the fire is not quench- 
ed." As the place thus became abominable, and 
detestable in the sight of all the Jews, it soon came 
to be used as a figure of any thing dreadful, of any sig- 
nal calamity, of any irreparable destruction, of any- 
consuming judgment. It also became a place of pun- 
ishment in which criminals were burned. The meta- 
phorical sense of Gehenna may be readily perceived 
in Jer. vii. 31-34, and also ch. xix. 8, 12. See 
Matt. v. 22, where ykwa occurs, and where, as Park- 
hurst says, " a gehenna of fire (rfv yhwav jov nvqbq) 
does, I apprehend, in its outward and primary sense 5 
relate to that dreadful doom of being burned alive in 
the valley of Hinnom." Lex., sub voce. Adam 
Clarke is to the same purport. See his com. on Matt 
v. 22. 

Having thus ascertained the true sense of the word 
Gehenna, let us, 

Consider the words, "where their worm dieth not, 
and the fire is not quenched " : verses 44, 46, 48. It 
12* 



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PLAIN GUIDE TO UNWERSALISM. 



cannot be doubted for a moment, that these words must 
be joined in their sense with Gehenna. The adverb 
where points to that place as the place in which the 
worm did not die, and in which the fire was not quench- 
ed. Gehenna, as we have said, was made the recepta- 
cle of the filth and offal of Jerusalem, in which, of 
course, worms were bred, and to destroy which a per- 
petual fire was kept burning. These expressions were 
designed to show, that the punishment of those, who, 
like the Jews, did not enter into the kingdom of Christ, 
would be severe like that of Gehenna, and of a very 
long duration. It is altogether probable, that our Lord 
borrowed this expression from the Jewish prophets ; 
and I am willing to follow the rule so judiciously laid 
down by Dr. Whitby. u These words seem plainly 
taken from Isaiah lxvi. 24, where they exactly may be 
found ; and it seems reasonable to interpret them ac- 
cording to the received opinion of the Jews, since oth- 
erwise our Lord, by using this expression frequently in 
speaking to them who would be sure to understand it in 
the usual sense, without saying any thing to show he did 
not understand it as they did, must have strengthened 
them in their error.*'* What was the sense in which 
Isaiah used these words ? See chap. lxvi. 24. c< And 
it shall come to pass, that from one new moon to an- 
other, and from one Sabbath to another, shall all flesh 
come to worship before me, saith the Lord. And they 
shall go forth, and look upon the carcasses of the men 
that have transgressed against me ; for their worm shall 
not die, neither shall their fire be quenched ; and they 
shall be an abhorring unto all flesh." This passage 
cannot be considered as having reference to a future 
state of punishment, because it is said to be fulfilled 
where time is denoted by new moons and sabbaths ; and 
by comparing Isaiah lxvi. 22, with lxv. 17-21, it will 
be seen, further, that at this time men were to " build 
them houses and inhabit them, plant vineyards, and eat 



* Com. on Mark ix. 43, 44. 



NEW TESTAMENT PASSAGES EXPLAINED. 139 



the fruit of them.' 5 It is unquestionable, that the 
prophet used the words before us in application to tern- 
poral judgments ; and, according to Dr. Whitby's 
wholesome rule, we must so understand the words of 
Christ. It appears from Dr. Lightfoot, that some of 
the Jewish Rabbins understood the words of Isaiah in 
the same manner. u Some of the Rabbins apply that 
of Isaiah hither, chap. lxvi. verse the last : u They 
shall go out and see the dead carcasses of the men that 
rebel against me ; for their worm shall not die, and their 
fire shall not be quenched." u Those Gentiles (saith 
Kimchi upon the place) who come to worship from 
month to month, and from sabbath to sabbath, shall go 
out without Jerusalem into the valley of Jehoshaphat (or 
Hinnom), and shall see the carcasses of Gog and Ma- 
gog, &c." And a little after, " The just shall go out 
without Jerusalem into the valley of Hinnom, and shall 
see those that rebel, &c." To this Lightfoot adds, that 
this was called the valley of Jehoshaphat, either be- 
cause he here erected some building, or did some other 
work, or because of judgment, the word " Jehosha- 
phat," signifying, the Lord is judge.* If Whitby's 
rule is a good one, and Lightfoot concurs with him in 
this particular, (xi. 407.) Jesus must have intended by 
the words under examination, the temporal judgment 
which fell upon the Jews. To represent any divine 
judgment that was effectual, that did not cease until it 
had done its whole work, by unquenchable fire, was 
very common with the Jewish writers ; see Isaiah i, 
31 ; xxxiv. 10 ; Jer. iv. 4 ; vii. 20 ; xvii. 4, 27 ; 
Ezek. xx. 47, 48. The word Sa^arog^ rendered un- 
quenchable, occurs in the following instances only in 
the New Testament : Matt. iii. 12, and its parallel, 
Luke iii. 17 ; Mark ix. 43, 45. From all that has 
been said, it will be clearly seen, that Jesus but follow- 
ed the examples of the Jewish prophets, in applying 
the phrases " Gehenna," " the worm that dieth not," 



* Works, X. 81,82. 



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PLAIN GUIDE TO UN1VERSALISM. 



" the fire that shall not be quenched," to the temporal 
judgments of the Jews. 

XXXV. Markx. 15. 

For an exposition of this passage, see the remarks 
on the parallel place, Matt, xviii. 3. Section XIX* of 
this chapter. 

XXXVI. Mark x. 24, 25. 

See remarks on the parallel place. Matt. xix. 23, 24. 
Section XXII. of this chapter. 

XXXVII. "And Jesus answered and said, Verily I say unto 
you, there is no man that hath left house, or brethren, or sisters, or 
father, or mother, or wife, or children, or lands* for my sake, and the 
gospel's, but he shall receive a hundred fold now in this time, hous* 
es, and brethren, and sisters, and mothers, and children, and lands, 
with persecutions; and in the world to come eternal life." Mark 
x.29,30. 

The parallel passages are Matt. xix. 29, and Luke 
xviii. 29, 30. Had we room here, we would gladly 
enter into a full consideration of the sense of the pas- 
sage ; but we are more particularly concerned, in this 
article, with the following expression, — " and in the 
world to come eternal life." In the consideration we 
shall confine ourselves to two particulars : 1st, what is 
meant by u eternal life " ; and 2d, what is meant by the 
phrase, u world to come." 

1st. What is meant by " eternal life " ? This phrase 
is not used by the sacred writers to signify endless 
blessedness beyond the grave, but that state of spiritual 
life and peace which was the immediate effect of faith 
in the Gospel of Jesus Christ. This u eternal life " 
stands opposed to that death in trespasses and sins 
of which the sacred writers so frequently speak. The 
Saviour speaks on this wise : John v. 24, — " He that 
heareth my word, and believeth on him that sent me, 
hath everlasting life, and shall not come into condem- 
nation ; but is passed from death unto Zi/e." Now 
the life here spoken of is not the u immortality" and 
" incorruption " promised to men by the Gospel, after 
the literal resurrection of the dead ; but the spiritual 



NEW TESTAMENT PASSAGES EXPLAINED. 141 

life which believers then enjoyed, at the time the Sa- 
viour uttered the passage ; for he said of such as be- 
lieved his Gospel, that they had then already passed 
from death unto life. Hence we read, John xvii. 3, 
that to know God is life eternal ; and hence the apostle 
says, 1 John iii. 14, cc We know that we have passed 
from death unto life, because we love the brethren. He 
that loveth not his brother abideth in death." Presum- 
ing then, that this subject is plain, and that there cannot 
remain a doubt, that the " eternal life " mentioned in 
the passage, was the spiritual peace and joy experienced 
by the believer in the exercise of faith, and at the time 
of the exercise of faith, we shall pass to the considera- 
tion of the phrase, cc the world to come." See Sec- 
tions III. and XXXIV. of this chapter. 

2d. The " world to come." What we have said on 
the phrase " eternal life," shows conclusively, that by 
the " world to come," the sacred w r riters did not mean 
the future immortal existence. Adam Clarke express- 
es his perfect satisfaction, that the phrase " world to 
come " signifies the Christian dispensation. u The 
c world to come,' " says he, " is a constant phrase for 
the times of the Messiah, in the Jewish writers." See 
on Matt. xii. 32. The sacred writers, and the New 
Testament writers in particular, maintained a perfect 
distinction between the age of the law, and the age of 
the Gospel. The age of the law lasted until the com- 
ing of Christ to destroy the Jews, — at which time, it 
is said by the evangelist, the kingdom of God came with 
power. Jesus and the apostles, therefore, looked for- 
ward to the full coming of the kingdom of God, and the 
overthrow of its enemies, as a highly important event, 
— a great era, — when the dispensation of the law en- 
tirely ceased, and that of the Gospel was fully set up. 
The age of the law they called this world, or age, be- 
cause they lived under it, though near its termination ; 
and the age of the Gospel they called the age or world 
to come , because it was then the coming or approaching 



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PLAIN GUIDE TO UNIVERSALIS*!. 



age j the next succeeding age. This world , or aldov, a 
phrase frequently employed by Christ and his apostles, 
signified, as we have said, the age of the law under 
which they lived. See Matt. xiii. 32 ; Mark iv. 19 ; 
Luke xvi. 8 ; Rom. xii. 2 ; Eph. i. 21. This was the 
general sense of the phrase. Hence we read of the end 
of the age, or world, that is, the age of the law. Matt, 
xiii. 40, 49. Paul says, 1 Cor. x. 11, that the end of 
the world had then already come, that is, the time had 
drawn near ; and in Heb. ix. 26, he represents Christ 
as having suffered at the conclusion of the world, or 
age. Then, when they spoke of the world or age to 
come, what did they mean ? They meant the age of 
the Gospel, which commenced at the destruction of the 
Jewish state. Hence Paul, speaking of the messen- 
gers, or angels, of the Jewish law, says, that the world 
to come, the age of the Gospel, had not been put in 
subjection to them, Heb. ii. 5 ; and those who had been 
brought to the knowledge of the Gospel w T ere said to 
have tasted "the good word of God, and the powers 
of the world to come," or age of the Gospel. Heb. 
vi. 5. 

" He shall receive a hundred fold now in this time," 
that is, under the law, even before the kingdom of God 
shall come with power. But in the world to come he 
shall receive eternal life. At the full coming of the 
kingdom of God, when the dispensation of the law has 
entirely ceased, when the rage of your enemies is spent, 
and it is put out of their power to injure you, you shall 
enjoy fully, — more fully th&n ever before, the life and 
peace of the Gospel. Your faith shall be strengthened, 
your doubts shall be all removed, the religion you pro- 
fess shall have become established, your peace of mind 
shall be abundant, and your outward peace greater than 
ever before. 

XXXVIII. Markxiv. 21. 

See remarks on the parallel place, Matt. xxvi. 24, 
Sect. XXX. of this chapter. 



NEW TESTAMENT PASSAGES EXPLAINED. 143 



XXXIX. " He that believeth and is baptized shall be saved; but 
he that beiieveth not shall be damned." Mark xvi. 16. 

For proof that these words had a peculiar application 
to the apostolic age, see verses 17 and 18. 

But so far as Universalism is concerned, we have no 
objection that the words should receive a general ap- 
plication. But where is the believer to be saved ? and 
where is the unbeliever to be damned ? Not in the future 
state, surely. There is not the least reference to the 
immortal state in the passage, that we can see. Is it 
said, He that believeth and is baptized in this 
world , shall be saved in the future world ? and he who 
believeth not in this world, shall be damned in the fu- 
ture world ? Nothing of this kind is stated. The ra- 
tional inference from the passage is, that the salvation 
is conjoined with the faith ; and when the creature pos* 
sesses the latter he enjoys the former. So when he is 
in unbelief, he is damned. The Saviour said ; u He 
that believeth not is condemned already." 

Dr. Campbell says, that the word damned u is not a 
just version of the Greek word. The term damned^ 
with us, (he says,) relates solely to the doom which 
shall be pronounced upon the wicked at the last day. 
This cannot be affirmed, in truth, of the Greek 
xtxTaxQLva), which corresponds exactly to the English 
word condemn.' 1 ' 1 Note in loc. See also Home's " In- 
troduction." Vol. I. p. 446, 

XL. Luke hi. 7. 

See remarks on Matt. iii. 7, Sect. 1., of this chapter. 
XLI. Luke iii. 17. 

See remarks on Matt. iii. 12, Sect. II., of this 
chapter. 

XLII. Luke ix. 24, 25. 

See remarks on Matt. xvi. 25, 26, Sect. XVIII. 5 
of this chapter. 

XLI1L Luke x. 12-15. 

See remarks on Matt. x. 15, and xi. 22-24, Sec* 
tions IX, and XII., of this chapter. 



144 PLAIN GUIDE TO UNIVERSALIS*!. 



XLIV. Luke xi. 31, 32. 

See remarks on Matt. x. 15, Sect. IX. 

XLV. Luke XU. 4, o. 

In Sect. XI., of this chapter, under Matt. x. 28, we 
have shown our reasons for rejecting the usual interpre- 
tations of this saying of the Saviour. We do not be- 
lieve, that it has the slightest possible allusion to the 
doctrine of endless misery. W e refer particularly to 
the remarks and references under Matt. x. 28, and re- 
commend the reader to give the most careful attention 
to the article in the " Universalist Expositor," from the 
pen of Rev. Hosea Ballou, of Boston. Vol. II. pp. 
233-241. 

XL VI. Luke xii. 10. 

See remarks on Matt. xii. 31, 32, Sect. XIII. of 
this chapter ; and Mark iii. 29, Sect. XXXI. of 
the same. 

XL VII. c< I tell you, nay ; but except ye repent, ye shall all like- 
wise perish. Or those eighteen, upon whom the tower in Siloam fell, 
and slew them, think ye that they were sinners above all men that 
dwelt in Jerusalem ? I tell you, nay \ but except ye repent, ye shall 
all likewise perish." Luke xiii. 3-5. 

At the first verse of the chapter, we are informed, 
that some who were present with the Saviour, told him 
of the Galileans, " whose blood Pilate had mingled 
with their sacrifices." These Galileans had come up 
to Jerusalem to offer sacrifices ; and when assembled 
for that purpose, Pilate, for their opposition to the 
Roman government, as it is supposed, attacked them 
with an armed force, and put them to death. So sin- 
gular a calamity might have induced the people to 
think they had been guilty of some enormous crime, 
which God had seen fit to punish in this signal manner ; 
but Jesus cautions them against such a conclusion, by 
saying, u Suppose ye that these Galileans were sinners 
above all the Galileans, because they suffered such 
things ? I tell you, nay ; but except ye repent, ye 
shall all likewise perish ; " ver. 2, 3 ; that is, in a like 



NEW TESTAMENT PASSAGES EXPLAINED. 145 



in a similar manner.* This cannot be applied to 
;he future state, because it is evident, that Jesus intended 
there would be a similarity between the destruction of 
the Jews and the Galileans here spoken of. The 
Saviour then referred to the case of eighteen men on 
whom the tower of Siloam fell, and slew them, and in- 
quired, " Think ye that they were sinners above all 
men that dwell at Jerusalem ? " ver. 4. This ques- 
tion he answered in the negative, and added, " Except 
ye repent, ye shall all likewise perish." ver. 5. It is 
a fact which should not be forgotten, that there was a 
peculiar resemblance between the destruction of the 
Galileans, and of those on whom the tower of Siloam 
fell, when compared with the destruction of the Jews. 
The first mentioned, it is thought, were slain for their 
opposition to the Roman government ; for the Galile- 
ans had a strong antipathy to the Romans. 

Now the Jew T s, at the destruction of their city, per- 
ished, not only by the assaults of the Roman armies, 
but they fell in the temple ; many of them had their 
blood mingled with their sacrifices, and they were 
buried in the ruins of the temple. 

Bishop Pearce paraphrases the passage, " Except 
ye, the nation of the Jews, repent, your state shall be 
destroyed." Hammond is to the same purport ; " If 
you continue your present wicked practices, raising se- 
dition under pretence of piety, as frequently you are apt 
to do, then, as they perished on the day of Pascha at 
their sacrifice, so shall a multitude of you on that very 
day, in the temple, be slaughtered like sheep, and that 
for the same cause, a sedition raised in the city." Ad- 
am Clarke says, on the words, c; ye shall all likewise 



* The Jewish nation did perish in that manner. The words did 
not refer, and should not be applied, to mankind generally, but to the 
Jews in particular. The word rendered likewise, is mffavrtag, in ver. 
3. and ouoiws in ver. 5. The former word signifies, according to the 
best Greek Lexicons, in ike same way, or like manner, just so, exactly 
thus; and the latter signifies, in a like manner, alike, just as. See 
Parkhurst and Donnegan, among others, 

13 



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PLAIN GUIDE TO UNIVERSALISM. 



perish, " — u ye shall perish in a like way, in the same 
manner. This prediction of our Lord was literally 
fulfilled. When the city was taken by the Romans, 
multitudes of the priests, &c. who were going on with 
their sacrifices, were slain, and their blood was mingled 
with the blood of their victims ; and multitudes were 
buried under the ruins of the w T alls, houses, and tem- 
ples." 

XLVIIL " There shall be weeping and gnashing of teeth, when ye 
shall see Abraham, and Isaac, and Jacob, and all the prophets in the 
kingdom of God, and you yourselves thrust out. And they shall 
come from the east, and from the west, and from the north, and from 
the south, and shall sit down in the kingdom of God." Luke xiiL 
28, 29. 

See the whole passage, embraced in verses 23 - 30o 
See also Sect. VII., of this chapter, on Matt, vii, 
22, 23, and compare Sect. VIII. of same chapter 
on Matt. viii. 11, 12. 

Those who understand the phrase kingdom of God, 
as here used, to signify the final state of the blessed, 
will regard this text, as affording very strong proof, 
against the salvation of all mankind. But what reason 
is there for understanding it in this sense ? It is not its 
general meaning in the New Testament. With a few 
exceptions, it signifies the reign of Christ on the earth, 
the kingdom he here set up, which consisted of righ- 
teousness, peace, and joy in the Holy Spirit. It was 
called the kingdom of heaven, or God, because its 
King was heavenly, its laws heavenly, and its object 
heavenly. It is said to be received, — to be at hand, 
— to come, — to be shut up, — to be among men, — 
to suffer violence, — to be taken by force, — to be 
taken from the Jews and given to the Gentiles, — to 
grow like a grain of mustard seed, &c. &c. Now, 
these expressions show, that the phrases, kingdom of 
God and heaven, are used to signify the kingdom of 
Christ on the earth. Hence, being thrust out of this 
kingdom, is not being thrust out of immortal glory, and 



NEW TESTAMENT PASSAGES EXPLAINED. 



147 



excluded from the final state of the blessed ; but being 
thrust out of the kingdom of Jesus in this world, 

To understand the text, then, we have only to look 
into history, and we shall there find it explained. It is 
prophetically explained in the 24th and 25th chapters 
of St. Matthew, where Jesus foretells the judgments 
that would fall upon his enemies at the destruction of 
Jerusalem, and the reward that would then be conferred 
upon his disciples. And according to Josephus, we 
find that all these things took place agreeably to our 
Lord's prediction ; so that the Jews, when their tem- 
ple was destroyed, and they were dispersed and scat- 
tered abroad, saw themselves thrust out of the king- 
dom, and those who had been converted to the Gospel 
from all quarters of the world, sitting down in the king- 
dom with Abraham, &c, or in the faith of Abraham, 
Isaac, and Jacob. Matt. viii. 11. Hence the phrase, 
u weeping and gnashing of teeth," — it is expressive of 
their wretched condition when thrust out, and suffering 
the woes which then came upon them, — woes unpar- 
alleled in history. See on phrase c; weeping and gnash- 
ing of teeth," Sect. XXIII. of this chapter. 

Josephus informs us, that not a single Christian suf- 
fered in the awful siege of Jerusalem. By observing 
the signs which Christ said would foretell that great 
event, they all fled from the city when the calamity was 
approaching ; and thus they rested securely in the 
kingdom of God, under the broad wing of the divine 
protection, while the Jews were literally thrust out. 
Hence, the Saviour said to the man who asked wheth- 
er few would be saved, " Strive to enter in at the strait 
gate ; for many, I say unto you, will seek to enter in, 
and shall not be able. When once the Master of the 
house is risen up, and hath shut to the door, and ye be- 
gin to stand without, and to knock at the door, saying, 
Lord, Lord, open unto us ; and he shall answer and 
say unto you, I know you not whence ye are : then 
shall ye begin to say, we have eaten and drunk in thy 
presence, and thou hast taught in our streets. But he 



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PLAIN GUIDE TO UNI VERS A LI SM. 



shall say, I tell you, I know you not whence ye are ; 
depart from me, all ye workers of iniquity." 

u Strive to enter in," — that is, do not wait, but 
seek now to become my disciples ; for the time when 
you will have the opportunity of seeking is short ; many 
will seek to enter my kingdom, when it is too late, and, 
therefore, will not be able ; they will seek when they 
see the calamities that are coming upon them ; but then 
J shall have risen up and shut the door, and their time 
for gaining admittance will be passed. Now all this is 
literally true, for when Jerusalem was destroyed, the 
Jews ceased to enjoy Gospel privileges, and thus the 
door of the kingdom was closed against them. And 
while they saw themselves thrust out, and were suffer- 
ing the righteous judgment of God, they beheld those 
they had persecuted safe and happy in the kingdom. 

XLIX. Luke xiii. 34, 35. 

See the remarks in Sect. XXV., of this chapter 3 
on Matt, xxiii. 37. 

L. Luke xiv. 12-14. 

This passage is sometimes thought to establish the 
doctrine of a future retribution ; but is not generally 
used as direct proof of endless misery. Those who 
would become acquainted with my opinion of it, are 
referred to my 64 Illustrations of the Parables," pp. 
164-171. 

LI. The parable of the Rich Man and Laza- 
rus. See Luke xvi. 19-31. 

The portion of Scripture usually denominated the 
parable of the Rich Man and Lazarus, has long been 
regarded as one of the strong pillars of the doctrine of 
endless misery. Very few people are aware how much 
has been written on this subject by Universalists. The 
arguments, the illustrations, the definitions, have been 
repeated again and again. All those persons who have 
had the opportunity to examine, and the disposition to 
weigh candidly, what Universalists have said in regard 
to this matter, are fully persuaded that this parable, 
when understood according to its original design, fur- 



NEW TESTAMENT PASSAGES EXPLAINED. 149 



nishes no prcof of the heathen doctrine of endless pun- 
ishment. 

We maintain, in regard to this portion of Scripture, 
1st. Supposing it to be a literal account, and not a 
parable, it fails to support the two principal theories of 
endless misery, viz. either as resulting from the decree 
of God, or inflicted as a punishment for sin. There is 
nothing said of election, or reprobation in this account. 
We are not informed, that the beggar was elected from 
all eternity to everlasting life, or that the rich man was 
reprobated to eternal death. There is not a word from 
which such an inference could be drawn. Neither does 
it prove, that the rich man was punished after his death 
for his sins. Not a word is uttered against his charac- 
ter ; not a w r ord in favor of the character of Lazarus. 
Lazarus is not said to have been good ; neither is the 
rich man said to have been evil. All these things have 
been taken for granted ; but there is no proof of them. 
For aught the parable states to the contrary, we do not 
know that Dives was not the better man of the two. 

2d. We maintain, that the literal sense of this pas- 
sage disagrees utterly with the religious views of those 
who put such a sense upon it. If this portion of Scrip- 
ture be a literal account, then the common doctrine 
that the inhabitants of the fiery pit are filled with wick- 
edness and spend their time in blaspheming God, is 
false. The rich man prayed to Father Abraham. He 
breathed forth a holy desire. Warn my five brethren, 
he said, that they may not come into this place. Surely 
this was a benevolent prayer. Again, Abraham inti- 
mates, that there were some persons in the place of 
happiness who desired to go to the place of misery. 
" Between us and you there is a great gulf fixed, so 
that they who would pass from hence to you cannot." 
Now all this is directly opposed to the common views 
of partialists in regard to heaven and hell ; and, there- 
fore, we say, that the literal sense of the passage we 
are considering, disagrees utterly with the religious 
opinions of those who put such a sense upon it. 



150 



PLAI2s T GUIDE TO UKIVERSALISM. 



3d. It is evident, that the passage is a parable, and 
not a literal account. Dr. Whitby affirms, that this 
parable was not original with our X^ord, but was quoted 
by him from certain Jewish writings,* in which it was 
confessedly used as a parable ; and Archbishop Tillot- 
son remarks, that in some ancient manuscripts, the pas- 
sage commences as follows ; u And he spake a parable 
unto them, saying, there was a certain rich ggaa*" &c. 
The beggar is said to have been carried by angels into* 
Abraham's bosom. Is this to be understood in the lit- 
eral sense ? Look once more. All the parties in the 
parable are supposed to be in possession of their bodies 
and all their senses. They see, they feel, they hear, 
they speak, they have tongues, and fingers, and eyes. 
How is this to be explained, on the presumption, that 
the account is not a parable ? We do not read, that 
there had been any resurrection from the dead. Noth- 
ing is said, that Abraham, or Lazarus, or the rich man 
had been raised from the dead. We are told, that the 
rich man died and was buried, and there the account 
leaves him in the grave. The whole scene is laid in 
hades ^ the grave, or state of the dead ; and the Christian 
doctrine of the resurrection is not introduced into the 
account at all. But yet in the grave, in the buried state, 
without any resurrection, the parties have their living 
bodies, eyes, ears, fingers : they converse, they reason, 
they see each other. Is not this clearly a parable ? a 
parable founded on the heathen views of hades ? and ut- 
terly opposed, in its literal features, to the Christian doc- 
trine of the resurrection to life and immortality ? Noth- 
ing is said in the parable of a previous judgment, any 
more than of a resurrection. The clergy preach much 
about a future judgment ; but not a hint is given of it 
in this parable. The rich man was sent to hell without 
having been judged. How does it happen, that he was 
sent to hell before the great judgment day, about which 
so much has been said ? Was he doomed to punish- 



* See his note on Luke xvi. 29. 



NEW TESTAMENT PASSAGES EXPLAINED. 



151 



merit before he was adjudged guilty ? We wish to have 
some light on these matters* 

4th. We are confident, that in this parable Jesus re- 
ferred, not to scriptural views concerning hades, but to 
the views entertained by the heathen concerning Tar- 
tarus and Elysium. These heathen views had been, in 
part at least, imbibed by the Jews. Jesus referred to 
them, not to acknowledge the heathen notions to be 
well founded, but, by making them the base of a par- 
able, to set forth a train of interesting facts. There 
can be no question, that the passage is a parable ; of 
course, the truth to be taught is to be sought for under 
the imagery. Hades, or hell, and all the personages men- 
tioned in the parable, are to be viewed as parts of the 
metaphor. 

Hades, in the Bible, is the state of the dead, to 
which all men go, good and bad ; a state of uncon- 
sciousness, of silence, of darkness. But among the 
heathen, hades, or the under world, was a place of ac- 
tivity, peopled with its millions of heroes, sages, and 
others. Hades, as it is represented in the parable be- 
fore us, is highly different from the hades in which the 
sacred writers believed. The former is of heathen 
origin ; and is employed by the Saviour, not to recog- 
nise the heathen notions as true, but parabolically, to 
set forth a train of interesting facts. 

It is sometimes said, that Universalists apply a differ- 
ent principle to the interpretation of this parable, from 
what they apply to any other. But this is a great mis- 
take. The interpretation in this case is by no means 
singular. There are several instances in the Scriptures, 
wherein the notions of the heathen concerning hades are 
adopted for the purposes of figure, and without any in- 
tention of recognising them as literally true. We find 
a passage in Ezekiel xxxi. 15-18, where the temporal 
destruction of Pharaoh, king of Egypt, is thus de- 
scribed ; " Thus, saith the Lord God, in the day when 
he went down to the grave, I caused a mourning ; I 
covered the deep for him, and I restrained the floods 



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PLAIN GUIDE TO UNIVERSAL! SM. 



thereof, and the great waters were stayed ; and I caused 
Lebanon to mourn for him, and all the trees of the field 
fainted for him. I made the nations to shake at the sound 
of his fall, when I cast him down to hell with them that 
descend into the pit ; and all the trees of Eden, the 
choice and best of Lebanon, all that drink water shall 
be comforted in the nether parts of the earth. They 
also w T ent down into hell with him, unto them that be 
slain with the sword ; and they that were his arm, that 
dwelt under his shadow in the midst of the heathen." 
This is a highly figurative description of the temporal 
destruction of Pharaoh, and the Egyptian nation. 
Their fall is described as a descent into hell, into the 
" nether parts of the earth," where they are said to 
meet those who had been slain with the sword. The 
wdiole is unquestionably a metaphor, founded upon the 
views which prevailed at that time concerning hades, or 
the under world. But a still more striking passage is 
found in Isaiah xiv., where the overthrow of the king 
of Babylon is described in the most glowing language. 
The inhabitants of hades rise up to meet him at his ap- 
proach ; the kings of the lower regions rise from their 
thrones, and address him. See the passage ; u Thou 
shalt take up this proverb against the king of Babylon, 

and say, how hath the oppressor ceased,' 5 &c 

" Hades from beneath is moved for thee, to meet thee 
at thy coming ; it stirreth up the dead for thee, even all 
the chief ones of the earth ; it hath raised up from 
their thrones all the kings of the nations, — all 
they shall speak, and say unto thee, Art thou also 
become w y eak as we ? art thou become like unto 
us ?" verses 4, 9, 10. Now let the reader reflect 
upon this passage one moment. The scene of it is laid 
in hades, or hell. The inhabitants are the dead. The 
dead rise up and taunt the king of Babylon at his de- 
struction, saying, u Art thou become like unto us ? " 
This is literally untrue, and impossible ; because the 
dead know not any thing. The whole passage is a pro- 
sopopoeia, designed to represent the fall of Babylon. 
No one supposes, that the views of hades here intro- 



NEW TESTAMENT PASSAGES EXPLAINED. 



153 



duced by the prophet, were literally correct ; all agree 
that he used them metaphorically, to give force and 
beauty to the subject of his prophecy. We take the 
same ground in regard to the parable of the Rich Man 
and Lazarus ; and the argument is precisely as good in 
the one case as in the other. We maintain, that Jesus 
did not refer to the vulgar notions of hades to acknowl- 
edge them correct, any more than Isaiah did ; they both 
employed them by way of metaphor. Very few people 
are aware how often the sacred writers draw their figures 
from hades. u Thou Capernaum, which art exalted 
unto heaven, (the highest state of temporal prosperity 9 ) 
shall be brought down to hades " Matt. xi. 23 ; that is, 
the lowest temporal degradation. " On this rock, I 
will build my church, and the gates of hades shall not 
prevail against it." Matt. xvi. 18. Here , gates of hades 
is a metaphor for the powers of wickedness. See 
also Luke x. 15 ; Rev xx. 14 ; and others. 

Now, when we see, that it was common for the sa- 
cred writers to draw their metaphors from hades, refer- 
ring even to the gates, and representing the dead as 
talking to each other, and welcoming the approach of 
those who went down to destruction ; and when we 
consider, that the literal sense of the parable of the 
Rich Man and Lazarus sets reason at defiance, and 
contradicts, essentially, the Christian doctrine of the fu- 
ture state, we find that we are obliged to adopt the 
same principle in the interpretation of this parable, that 
we adopt in interpreting other passages of Scripture, in 
which the views of the heathen concerning hades are 
referred to metaphorically. 

We have not room for further comments in this place. 
Those who desire to see the parable more fully ex- 
plained, are referred to my "Illustrations of the Para- 
bles," pp. 210-249. See also Rallou's 4 < Select 
Sermons," pp. 37- 50. Also his " Notes on the Par- 
ables," 4th edition, pp. 253-283 ; and his more re- 
cent work, " Examination of the Doctrine of Future 
Retribution," pp. 97-102. Also Balfour's " First 



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PLAIN GUIDE TO UNIVERSALIS*!. 



Inquiry," 3d ed. pp. 59 -84. See also the excellent 
work of Rev. Menzies Rayner, being nine Lectures on 
this Parable, Boston, 1833. This is the largest publi- 
cation that we have seen in regard to this parable. 
Lit Luke xviii. 17. 

See remarks on Matt, xviii. 3, Section XIX. of 
this chapter. 

LIII. Luke xviii. 24, 25. 

See remarks on Matt. xix. 23, 24, Section XXII. 
of this chapter. 

LIV. * But they which shall be accounted worthy to obtain that 
world, and the resurrection from the dead, neither marry nor are 
given in marriage ; neither can they die any more ; for they are equal 
unto the angels ; and are the children of God, being the children of 
the resurrection." Luke xx. 35, 36. 

Our attention is called to this passage as containing a 
serious objection against the doctrine, that all men will 
live again, in the future state, and finally be happy. It 
cannot, indeed, be brought against our views by believ- 
ers in the endless misery of the wicked ; because the 
whole force of the objection lies as much against that 
doctrine, as against ours, — the objection being, that 
none but the good will be raised from the dead ; con- 
sequently the wicked will not exist to be miserable at 
all. The argument from the passage is this, — the text 
speaks of such, and only such as are " accounted ivor- 
thy to obtain that world and the resurrection the infe- 
rence is, that some are not worthy, and therefore will 
not be raised, in which case they are annihilated at 
death. 

The difficulty presented is on the words, — " they 
which shall be accounted worthy to obtain," &e. Now, 
1o get all the light we can, it may assist us, first, to look 
into the other Evangelists and see how they have re- 
corded this conversation of our Lord. Perhaps the same 
language may not be alike attributed to him ; at least, 
we should hardly expect either to omit a very important, 
if not the most important qualification in the conversa- 
tion. Let us then see how Matthew has recorded it : 



NEW TESTAMENT PASSAGES EXPLAINED. 155 



u Ye do err , not knowing the Scriptures, nor the 
power of God. For in the resurrection, they neither 
marry , nor are given in marriage, but are as the angels 
of God in heaven." Matt. xxii. 29, 30. 

Here, it will be perceived, that the language of our 
Lord, as reported by Matthew, is almost identical with 
that recorded by Luke, excepting the qualification in 
the text from Luke, about the " worthiness," which is 
wholly omitted. Let us look also at Mark : 

" Do ye not, therefore, err, because ye know not the 
Scriptures, neither the power of God ? For when they 
shall rise from the dead, they neither marry, nor are 
given in marriage ; but are as the angels tohich are in 
heaven." Mark xii. 24, 25. 

Here, again, that qualification is totally omitted ; and 
the language, with that exception, and the interrogatory 
form which is given to the first part of the passage, is. 
very like that in Luke. 

John makes no record of our Lord's conversation with 
the Sadducees on this subject at all. Now what shall 
we do ? We find, that two out of three Evangelists 
who report this discourse, make no mention of the qual- 
ification found in Luke. But what then ? Are we, 
therefore, to say what Luke reported is not true ? No, 
— certainly not. What we are after is, the weight of 
evidence as to the importance of that qualification. And 
that weight is as two to one against the importance of 
the words in question. We say against the importance, 
because, had Matthew and Mark considered them im- 
portant, (as the objection we are noticing certainly is,) 
it is hardly rational to conclude they would have omitted 
them altogether. The most probable conclusion is, 
that, whatever we may understand by the words now, 
Luke did not intend by his report to give a sense to the 
conversation, which the other Evangelists did not re- 
ceive or record. They all ought to be understood as 
harmonizing. 

Now, in relation to the phrase " worthy to obtain," 
we find, that learned translators, since King James's 



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PLAIN GUIDE TO UKIVERSALISM. 



day, do not render the passage as it stands in our com- 
mon translation. Instead of the word worthy. Dr. 
Campbell uses the word u honored " and the other 
appropriate connecting words, which make the text 
speak of the honor of the resurrection. In view of all 
the information we can obtain, we make no doubt, but 
that the passage should be understood as saying in ef- 
fect, that, in reference to that honorable, glorious, and 
most worthy end, the resurrection of the dead, (in w 7 hich 
all are to share,) they neither marry, nor are given in 
marriage ; but are as the angels in heaven. We adopt 
this conclusion, for the following reasons : 1. Matthew 
and Mark say nothing of the qualification of worthiness 
as a pre-requisite to insure a resurrection ; nor, indeed, 
anywhere in the Scriptures (unless w 7 e except the com- 
mon translation of Luke) is the resurrection spoken of 
as the reward of merit in this life. It is ascribed ex- 
clusively to the grace and power of God. 2. Because 
learned modern translators have rendered the passage in 
a different way, which does not suppose the necessity 
of the objection that has been raised. And 3. Because, 
if there is any one point clear in all the Bible, it is, that 
all men shall be raised from the dead ; and no one pas- 
sage must be so interpreted or understood, as plainly to 
contradict the general tenor of Scripture testimony. As 
evidence of the fact, that all are to*be subjects of the 
resurrection, we ask the reader to look at only the 
second verse after the text quoted at the head of the 
article ; and he will see, that even Luke himself did not 
understand his language as sanctioning the inference (for 
it is an inference at most) , that all will not live in the 
resurrection. It will be recollected our Lord had 
quoted from Exodus iii. 6, to show that Abraham, 
Isaac, and Jacob are still living, since God, who is 
God of the living only, is their God. Now read verse 
38, " For he is not a God of the dead, but of the liv- 
ing , For all live unto him," that is, all who, like 
Abraham, Isaac, and Jacob, are dead as to the flesh, 
live in the resurrection. 



NEW TESTAMENT PASSAGES EXPLAINED. 



157 



Moreover, take notice of St. Paul's testimony, who 
treats largely, and with much particularity, on the sub- 
ject of the resurrection of the dead, in 1 Cor. xv. See 
verse 22. " For as in Adam all die, even so in 
Christ shall all be made alive." Again, verse 49, " As 
we have borne the image of the earthly, we shall also 
bear the image of the heavenly." Also, verse 51. 
" We shall not all sleep ; but we shall all be changed, 
in a moment, &c, for the trumpet shall sound, and the 
dead shall be raised incorruptible, and we shall be 
changed." In the whole description, Paul speaks of 
the " dead" and of the " resurrection," without any 
qualification or restrictions whatever ; on the contrary, 
he uses the terms as including the whole. This remark 
will not be questioned. 

On the whole, then, " comparing Scripture with 
Scripture," — and this is the only safe rule in ascertain- 
ing the meaning of any doubtful passage, — we are con- 
strained to conclude, that the language of Luke, as 
found in our common translation, ought not, and must 
not, be so understood as to teach the doctrine of anni- 
hilation, or that the resurrection is the reward of wor- 
thiness, rather than the gift of God, and that some, for 
the want of this merit, will never be raised, but sleep 
the sleep of eternal oblivion. Let every one reflect 
upon this subject for himself, as a candid reasoner, tak- 
ing all the facts into the account, and we see not how 
he should come to a different conclusion. # 

LV. et Jesus answered and said unto him, Verily, verily, I say 
unto thee, Except a man be born again, he cannot see the kingdom of 
God." John iii. 3. 

" Marvel not that I said unto thee, Ye must be born again." John 
iii. 7. 

All Christians are agreed respecting the necessity of 
the new birth ; therefore, all will most heartily concur 



* The above article was published some years since in the " Chris- 
tian Intelligencer," and was by us laid aside, as worthy of republica- 
tion. 



14 



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PLAIN GUIDE TO UNIVEKSALISM, 



in the declaration, — ye must be born again. But though 
all are agreed here, there is a very great difference 
of opinion respecting its nature, some believing it a to- 
tal change of nature, and others believing it a change of 
principles, motives, and habits. There is also a great 
difference of opinion, respecting the necessity of the 
new birth. Some say it is necessary, because God has 
ordained, that unless we are born again here, we shall 
never be happy hereafter ; others say, it is necessary to 
make us happy here, and fit us for life's duties and en- 
joyments, and that our final condition is in no way de- 
pendent on our being born again here. 

That the Saviour, in the case before vis, simply urg- 
es the necessity of the new birth, with reference to ouf 
present condition, is evident from the preceding verses. 
They read thus : — M There was a man of the Phari- 
sees, named Nicodemus, a ruler of the Jews : the same 
came to Jesus by night, and said unto him, Rabbi, we 
know that thou art a teacher come from God ; for no man 
can do these miracles that thou doest, except God be 
w T ith him. Jesus answered and said unto him. Verily, 
verily, I say unto thee, Except a man be born again, he 
cannot see the kingdom of God. Nicodemus saith unto 
him, how can a man be born - when he is old ? Jesus 
answered, Verily, verily, I say unto thee, Except a 
man be born of w^ater, and of the Spirit, he cannot en- 
ter into the kingdom of God. That which is born of 
the flesh, is flesh ; and that which is born of the Spirit? 
is spirit." Here it is twice asserted, that Nicodemus 
must be born again, to enter the kingdom of God. The 
whole question then, turns on the meaning of the phrase. 
kingdom of God. 

By looking at other places where Christ taught the 
new birth, there will be no difficulty in understanding 
this. Thus he says, — " Repent, for the kingdom of 
heaven is at hand." So John, — "Repent, for the 
kingdom of heaven is at hand." " Woe unto you 
Scribes and Pharisees, hypocrites ! for ye shut up the 
kingdom of heaven against men ; for ye neither go in 



NEW TESTAMENT PASSAGES EXPLAINED. 



159 



yourselves, neither suffer ye them -that are entering, to 
go in." Matt, xxiii. 13. Now the kingdom here 
spoken of, as at hand, and as being shut up : is the 
kingdom of God or of heaven ; but it can mean no- 
thing more than the reign or kingdom of Christ on 
the earth. This was near, about to come, when Christ 
commenced preaching. 

This, the Scribes would neither enter themselves, 
nor permit others, if possible to prevent them ; and 
therefore, they are said to have shut it up, — that is, 
they would not become converts to the faith of Christ, 
or allow others to do so, if they could prevent it. 

This makes the text heading our article, perfectly 
plain. Nicodemus must be born again, to be a disciple 
of Christ, to enter his kingdom on earth, to enjoy the 
blessings of his religion here. This was the reason why 
the Saviour said, " Ye must be born again." It is the 
same as saying, ye must be holy in order to be happy ; 
ye must obey me, if ye would have true peace and 
joy. Therefore, the circumstance, that all are finally 
to be born into the kingdom of God above, does not 
affect the argument about the necessity of conversion 
to be happy here. 

For further information in regard to the true sense of 
the phrase kingdom of God, see Section III. of this 
chap, on Matt. v. 20, and Section XXXIV. of the same 
chap, on Mark ix. 43-48. 

LVI. u He that believeth on the Son hath everlasting life ; and 
he that believeth not the Son, shall not see life ; but the wrath of 
God abide th on him." John iii. 36. 

These words are generally supposed to teach, that 
the final condition of man is suspended upon faith and 
obedience in this life ; for as it is said, the unbeliever 
shall not see life, and that the wrath of God abideth on 
him, it is thought he must be endlessly lost. 

But the error of this will be seen, when we consid- 
er, that the author of the passage was speaking of the 
present consequences of belief and unbelief, and not of 
the final condition of man. Observe, he that believeth 



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PLAIN GUIDE TO UMVERSALISM. 



on the Son hath everlasting life. The wrath of God 
abideth on the unbeliever. This shows, that when we 
believe- we have the life, and that when we reject the 
Gospel, we subject ourselves to the divine displeasure 
or wrath. Hence there is no more propriety in re* 
ferring this text to the other world, than the following, 
from the same chapter. " He that believeth on him, 
is not condemned ; but he that believeth not, is con- 
demned already, because he hath not believed in the 
name of the only begotten Son of God. And this is the 
condemnation, that light is come into the world, and men 
loved darkness rather than light, because their deeds 
were evil. For every one that doeth evil hateth the light, 
neither cometh to the light, lest his deeds should be re- 
proved. But he that doeth truth, cometh to the light, 
that his deeds may be made manifest, that they are 
wrought in God." Now, no one would think of bring- 
ing this text to prove endless happiness or misery, or 
that our final condition is suspended on faith. Why, 
then, adduce the text ? for they both teach the same 
sentiment. 

" Shall not see life." The reason is plain. Life 
is obtained by faith, and consequently the unbeliever 
cannot see or enjoy it. Only he that believes has life ; 
for he that disbelieves is condemned already, and the 
wrath of God abideth on him. But may not the unbe- 
liever of to-day, be the believer of to-morrow ? The 
text, then, so far from proving endless misery, does not 
prove that we shall remain without life a single day ; 
it only proves, that while we remain in unbelief, we re- 
main in condemnation. 

LV1I. " Marvel not at this ; for the hour is coming, in the which 
all that are in the graves shall hear his voice, and shall come forth ; 
they that have done good, unto the resurrection of life ; and they 
that have done evil, unto the resurrection of damnation. " John v. 
28, 29. 

It has been repeatedly proved, that the w T ord here 
rendered u resurrection" does not necessarily imply 
the raising of men from a state of natural death to an 



NEW TESTAMENT PASSAGES EXPLAINED. 



161 



immortal existence ; because the same word is fre- 
quently used in a manner which will not admit such a 
meaning. In like manner it has been proved, that the 
word rendered u damnation," does not necessarily im- 
ply endless misery ; and for the same reason. This 
proof need not here be repeated. The facts may be 
properly taken for granted ; for they will no longer be 
disputed. From these facts, the conclusion is proper, 
that the use of these words, in this passage, does not 
furnish sufficient proof that any shall be miserable in 
the future life, inasmuch as they admit a very different 
interpretation. If such a doctrine be taught here, its 
proof must rest on something besides these words. 
Something else must be found, either in the text or 
context, to prove that Jesus intended the resurrection, 
to immortality, and a state of misery in a future life. I 
believe only two circumstances of this kind have ever 
been urged with much confidence. 

1. It is said, that Jesus speaks of those who were 
"in the graves"; and therefore must have intended 
those who were in a state of natural death ; hence their 
resurrection must be understood as a resurrection to 
immortality. But we find precisely the same English 
word, and one of kindred character in the Greek, in 
another passage, which no one thinks of applying to 
the immortal resurrection ; although its general features 
are as applicable to that event, as those of the passage 
under consideration, " Then said he unto me, son of 
man, these bones are the whole house of Israel ; be- 
hold, they say, Our bones are dried, and our hope is 
lost ; we are cut oft* for our parts. Therefore prophe- 
sy and say unto them, Thus saith the Lord God ; Be- 
hold, O my people, I will open your graves, and cause 
you to come up out of your graves, and bring you into 
the land of Israel. And ye shall know that I am the 
Lord, when I have opened your graves, O my people, 
and brought you up out of your graves, and shall put 
my spirit in you, and ye shall live, and I shall place 
you in your own land ; then shall ye know that I the 



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PLAIN GUIDE TO UNIVERSALIS*!. 



Lord have spoken it, and performed it, saith the Lord." 
Ezek. xxxvii. 11-14. 

It is here asserted, that the graves should be opened 
and men should be brought up out of their graves, and 
made to live ; and yet nobody supposes the prophet to 
mean a resurrection to immortality. It is so evident 
that merely a happy change in the temporal affairs of 
the Israelites is intended, that no one pretends to dis- 
pute it. It follows, that the use of the word, graves, 
by the Evangelist, cannot prove that Jesus speaks of 
the resurrection, properly so called. 

Indeed, the use of this word would lead to a contra- 
ry conclusion. So far as I recollect, the immortal 
resurrection is nowhere mentioned in connexion with 
the graves, in any manner whatever. It is certain, that 
the two words are not so connected in any other place 
in the New Testament. A resurrection to immortality 
is never described as a resurrection from the graves 
(fivri/us7a) ; but whenever any adjunct of this kind is 
used, the phrase is, invariably, the resurrection of the 
dead, {avdajamg twv rr/.Qwv.) Since, then, a coming 
forth from the graves is used to denote a change in the 
temporal affairs of men, but never to denote a resurrec- 
tion to immortality, — unless this text be a solitary ex- 
ception, — we may properly conclude, that the word 
graves, here, instead of proving that the immortal res- 
urrection is intended, rather furnishes proof to the 
contrary. 

The passage in Matt, xxvii. 52, 53, is no exception 
to the foregoing remark, however it might appear at 
first sight. Although the word rendered graves 
(fivTjtiutx) is the same which is used by John, yet the 
arising {nyi^v\ and coming forth (fM^oYrfc), are ex- 
pressed by terms very different from that by which 
John describes the resurrection, ( ) And the 

word which Matthew uses here to denote the resurrec- 
tion of Jesus, (eytQotv,) occurs nowhere else in the New 
Testament, and is very different from that which John 
uses in the text. 



NEW TESTAMENT PASSAGES EXPLAINED. 



163 



2. It is alleged, that Jesus speaks of a separation 
between those who have done good, and those who 
have done evil ; consequently, he must refer to the fu- 
ture life, since no such separation is made in this world. 
In other words, he speaks of the recompense both of 
good and evil works, while no such recompense is ren- 
dered in the present life. 

This circumstance, ought, however, to lead to a dif- 
ferent conclusion. For in the first place, the Scrip- 
tures plainly testify, that men are rewarded and pun- 
ished in this life. Thus the wise man says, " Behold 
the righteous shall be recompensed in the earth, much 
more the wicked and the sinner." Prov. xi. 31.. And 
our Saviour declares, " The Son of man shall come 
in the glory of his Father, with his angels, and then he 
shall reward every man according to his works ; verily 
I say unto you, there be some standing here which shall 
not taste of death till they see the Son of man coming 
in his kingdom." Matt. xvi. 27, 28. These are plain 
declarations, that a just retribution is administered on 
the earth. 

In the next place, there is not a single instance in 
the New Testament, besides this place in John, in 
which a resurrection and a retribution for good and 
evil, are mentioned in connexion. Take for example, 
Luke xx. 35, 36, and 1 Cor. xv. 42-57. These are 
evidently descriptions of a resurrection to immortality ; 
but do you find, in either place, any thing concerning a 
retribution for good and evil ? Not one word. And 
the same holds true in respect to every passage where 
this resurrection is mentioned. 

True, there are passages which speak of a retribu- 
tion, which many suppose to belong to the future life. 
Such, for instance, is Matt. xxv. 46 ; — " These shall 
go away into everlasting punishment, — but the righ- 
teous into life eternal." But nothing is said here of a 
resurrection^ — nothing of men having been dead, or 
having been raised from the dead. And thus it is, in 
regard to all other passages which describe a retribu- 



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PLAIN GUIDE TO UMVER5ALI5M. 



don. Whenever the sacred writers mention a retribw 
tion, they are silent in regard to a resurrection. And 
whenever they mention a resurrection, they are silent 
in regard to a retribution.* 

The circumstance, therefore, that John, in this pas- 
sage, mentions a retribution for good and evil, instead 
of proving that he intended to describe a resurrection to 
immortality, in fact furnishes proof to the contrary. 
Because such a retribution is declared to be adminis- 
tered in this life, — but it is never associated by the 
sacred writers, with the resurrection of the dead. If 
we interpret this passage, therefore, to mean a resurrec- 
tion of mankind from natural death, some to happiness 
and some to misery, we must do so in defiance of the 
invariable usages of the New Testament writers. We 
must suppose that John joined together those things 
which all the others were very cautious to keep asunder. 

Hence it appears, that the interpretation given of 
this passage by Universalists, is confirmed by the very 
circumstances which others have alleged to discredit it. 
And, on the other band, the interpretation given by 
some of our brethren is shown to be false by the very 
circumstances which they have alleged for its confirm- 
ation. 

LVIII. <( Then said Jesus again unto them, I go my way, and ye 
shall seek me, and shall die in jour sins : whither I go. ye cannot 
come.'' John viii. 21. See also vii. 34. 

This was spoken to the unbelieving Jews. It did 
not refer to their natural, but to their national dissolu- 
tion. Our view is, that the Saviour intended to say to 
them, that their iniquities should be their ruin and de- 
struction. They should die, perish, and, as a nation, 
be dissolved, in their sin of rejecting the Messiah. 
We all know that the dispersed, broken, and captive 
state of the Jews, was represented by the prophets un- 
der the figure of death. Ezekiel describes them as 

* These are very weighty facts, which we do most seriously com- 
mend to the reader's attention. 1 am indebted for the above article 
on John v. 26, 29, to the kindness of Rev. L. R. Paige. 



NEW TESTAMENT PASSAGES EXPLAINED. 165 



dead, and in their graves, and their bones as being dry ; 
and their return from captivity he describes as the re- 
9-nimation of these dry bones, which live again, and 
stand upon their feet, a great army. It will be seen, 
then, that this was a national death, and was not intend- 
ed to apply to individuals : that the common interpreta- 
tion is wide off from the truth. 

Should it be asked if the words of our text do not 
naturally imply, that the Jews would never go where 
Christ was going, we answer no. Our Saviour only 
spake of present time. He did not say that those 
Jews never would be able to come to him. It might 
have been impossible for them to come at that time ; at 
some future time it may be possible for them to come. 
Jesus used the same language to his apostles that he 
had addressed to the Jews. u Little children, yet a 
little while I am with you. Ye shall seek me ; and as 
I said unto the Jews, whither I go ye cannot come, so 
now I say to you." John xiii. 33. When Simon 
Peter said unto Jesus, " Lord, whither goest thou ?" 
Jesus answered him, "Whither I go thou canst not fol- 
low me now, but thou shalt follow me afterwards." 
John xiii. 36. The same word may be applied to the 
Jews. They could not follow 7 Christ then, but they 
would at another time. Our Saviour predicted, that 
there will be a time when they shall say, " Blessed is 
he that cometh in the ljame of the Lord ; " and Paul 
says, " that blindness in part is happened to Israel, 
until the fulness of the Gentiles be come in. And so 
all Israel shall be saved ; as it is written, there shall 
come out of Zion the deliverer, and shall turn away 
ungodliness from Jacob." Here we are certified, that, 
although Israel was then blind, and w r ould remain blind, 
" until the fulness of the Gentiles be come in," yet 
u all Israel shall be saved." " For God hath con- 
cluded them all in unbelief, that he might have mercy 
upon all." Rom. xi. 25, 26, 32. 

Although it may seem needless to add any thing 
more in confirmation of our reasoning, we may consid- 



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PLAIN GUIDE TO UNIVERSALISM. 



er what more the Scripture says upon this subject. 
When our Saviour told his disciples that he was soon 
to leave them, and that whither he went they could not 
go, it undoubtedly troubled them, for we find our Sa- 
viour immediately after giving them comfort. u Let 
not your hearts be troubled," says he ; u ye believe in 
God, believe also in me. In my Father's house there 
are many mansions ; if it were not so, I would have 
told you. I go to prepare a place for you." John 
xiv. 1,2. It is worthy of notice, that if our Saviour 
went to prepare a place for those to whom he had said, 
" whither I go ye cannot come," he could not have 
meant, that they never would come whither he was then 
going. There would be no propriety in his preparing 
a place for them, unless they were to inhabit it. But 
our Saviour's plainness precludes the necessity of our 
argument. He says, " And if I go and prepare a 
place for you, I will come again, and receive you unto 
myself; that where I am, there ye may be also. Let 
not your heart be troubled, neither let it be afraid. Ye 
have heard how I said unto you, I go away and come 
again unto you. If ye loved me, ye would rejoice, be- 
cause, I said, / go unto the Father ; for my Father is 
greater than I." John xiv. 3, 27, 28. 

LIX. " He that rejecteth me, and receiveth not my words, hath 
one that judgeth him : the word that I have spoken, the same shall 
judge him in the last day." John xii. 48. 

To what day is it likely Jesus referred in the text 
under consideration ? By a careful attention to the 
context, we shall at once see that the subject, of which 
Jesus was speaking, regarded the Jews only. Jesus 
came to that people with the Gospel of Divine Grace, 
with what he called the kingdom of God ; the word 
which he preached to that people was the word of the 
kingdom. As a people, the Jews rejected Jesus, and 
did not receive his words. And what did he tell them 
would be the consequence of their rejecting him ? 
Now, when we get the right answer to this question, it 



NEW TESTAMENT PASSAGES EXPLAINED. 167 



is very likely that we shall find the meaning of our 
text. If the reader will look at the parable of the 
vineyard, recorded Matt, xxi., and be careful to ob- 
serve the condemnation which the enemies of Jesus 
passed on themselves by answering the question which 
Jesus put to them at the close of the parable, our sub- 
ject will be brought into the light. See verse 40, &c* 
" When the Lord, therefore, of the vineyard cometh, 
what will he do unto those husbandmen ? They say un- 
to him, he will miserably destroy those wicked men, 
and will let out his vineyard unto other husbandmen^ 
which shall render him the fruits in their season. Jesus 
saith unto them, did ye never read in the Scriptures^ 
the stone which the builders rejected, the same is be- 
come the head of the corner : this is the Lord's doings 
and it is marvellous in our eyes ? Therefore say I un- 
to you, the kingdom of God shall be taken from you, 
and given to a nation bringing forth the fruits thereof.' 5 
Here, let us carefully ask, when was that time, in 
which the kingdom of God was taken from the Jews 
and given to the Gentiles ? Keep this parable of the 
vineyard in mind ; carefully observe that Jesus was re- 
jected and slain by those wicked husbandmen ; and 
also that he was the stone which the builders rejected, 
and compare with the text which we are considering, 
u He that rejecteth me, and receiveth not my words, 
hath one that judgeth him : the word that I have spok- 
en, shall judge him in the last day." That is the day 
when the Lord of the vineyard cometh, and miserably 
destroyeth those wicked husbandmen, and letteth out 
his vineyard to other husbandmen. 

Corresponding with the parable of the vineyard, 
above noticed, we find the following in Matt. xxii. See 
the parable of the marriage which the king made for his 
son. Verse 7. u But when the king heard thereof, he 
was wroth ; and he sent forth his armies, and destroyed 
those murderers, and burned up their city." When 
was the city of those wicked Jews, who rejected Je- 
sus, who did not receive his word, and who put him to 



168 PLAIN GUIDE TO UNIVERSALISM 



death, burned ; and when were they destroyed by the 
armies which God sent against them ? When these 
things took place, our text was fulfilled. This period 
of time is called in Matt. xxiv. the end of the world, 
meaning the end of the Jewish age. It was so clearly 
set forth by Jesus, and limited to the generation in 
which he lived, that it is often referred to, by the apos- 
tles in their writings. See Heb. x. 25. " But ex- 
horting one another ; and so much the more as ye see 
the day approaching." Now it will strike the mind of 
the reader at once, that the apostle would not have 
used this form of expression, had it not been a fact, 
that a certain period or day was generally expected, and 
well understood. And it is equally apparent, that the 
day to which he alluded, was near at hand, at the time 
he wrote. The signs of this day were at that time ap- 
parent. See 1 John ii. 18. " Little children, it is 
the last time ; and as ye have heard that antichrist shall 
come, even now are there many antichrists ; whereby 
we know that it is the last time." This last time, and 
the last day, mentioned in our text, are undoubtedly 
the same time or day. When Jesus spake of the signs 
which should precede the destruction of Jerusalem, he 
mentioned what John in the above quoted passage allu- 
ded to. Matt. xxiv. 24. " For there shall arise false 
christs, and false prophets, and shall show great signs 
and wonders ; insomuch that, if it were possible, they 
shall deceive the very elect." 

LX. " I pray for them ; I pray not for the world, but for them 
which thou hast given me : for they are thine. " John xvii. 9. 

It has been inferred from this passage, that Jesus re- 
fused to pray for all mankind. " I pray not for the 
world," he said, — that is, for the wicked, unbelieving 
world. And from this, it is argued, that the unbeliev- 
ing world is beyond the hope of mercy, and can never 
be saved. 

But we are confident, that such an inference is alto- 
gether unjustifiable. Jesus was in the habit of praying 



NEW TESTAMENT PASSAGES EXPLAINED. 



169 



for his most bitter enemies ; he prayed for his murder- 
ers. He taught his disciples to love their enemies, and 
bless them. 

A careful examination of John xvii. will show, that 
the common use which is made of the passage at the 
head of this section, is altogether unjustifiable. Let 
the reader take his Bible and commence the reading of 
John xvii. He will find, that in that part of the prayer 
which ends with the fifth verse, Jesus prayed for him- 
self only. If he will read from the beginning of the 
sixth, to the end of the 19th verse, he will be satisfied 
that Jesus was not praying for the world, but his apos- 
tles only. If he will then begin the twentieth verse, 
he will see that Jesus, instead of saying that these were 
all for whom he ever permitted himself to pray, says, 
"NEITHER PRAY I FOR THESE ALONE." 
He prayed for his disciples only at one time, and then 
he prayed " not for the world." But the words just 
quoted show that afterwards he prayed for others. If 
the reader wishes to know who were those others for 
whom he prayed, by reading through the chapter, he 
can ascertain. He prayed for those who should be- 
lieve on him through the word, — that they all might 
be one, as he and his Father were one. He prayed 
afterwards for " THE WORLD " ; that it might 
believe and know that he was sent of God. This 
agrees with the object of his mission. He died for the 
world ; he u gave himself a ransom for all, to be testi- 
fied in due time " ; and John testifies, that the Father 
sent him u to be the Saviour of the world." People 
have obtained wrong ideas of this prayer, because they 
did not read it through with attention. 

LXI. " Those that thou gavest me. I have kept, and none of 
them is lost but the son of perdition." John xvii. 12. 

There is no doubt, that Judas is here referred to by 
"the son of perdition." 

Judas was lost ; but mark, the passage does not say 
he was endlessly or irrecoverably lost. Jesus came 
15 



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PLAIN GUIDE TO UNIVERSALIS*!. 



into the world, to seek and save that which was lost. 
And there is not a hint in the whole Bible, that any are 
irrecoverably lost, so that the grace of Christ cannot 
reach them. u Where sin abounded, grace did much 
more abound." Rom. v. 20. Grace shall abound over 
all sin. 

Why was Judas called the son of perdition ? Be- 
cause he was lost. It is a Hebrew form of speech. 
The son of any thing, according to oriental idiom, may 
be either what is closely connected with, dependent on, 
like it, the consequence of it, worthy of it, &c. See 
my " Illustrations of the Parables," p. 97. Perdition 
signifies any lost condition ; and a son of perdition is 
one that is lost. But remember, Jesus came to save 
the lost. 

But for further remarks on this text, and for the ex- 
amination of the case of Judas, at large, see Section 
XXX., of this chapter, under Matt. xxvi. 24. 

LXII. " That he might go to his own place." Acts i. 25. 

These words are thought, by some, to furnish indu- 
bitable evidence of the endless damnation of Judas. 
He went to his own place, it is said ; and then it is 
added, his own place was hell. 

But we are confident this passage does not respect 
Judas at all ; but his successor in the apostleship. The 
church was gathered together at Jerusalem. And Pe- 
ter proposed to fill the vacancy occasioned by the apos- 
tasy of Judas. He quoted a passage from the Psalms ; 
" His bishopric let another take." The church ap- 
pointed two of their good men, desiring God to show 
w T hich of the two would be most acceptable in his 
sight. And they prayed. Is it to be supposed, they 
prayed that Judas might go to hell ? 

By a slight transposition in the words of the narra- 
tion, it will be seen, that the expression, might go to 
his own place, referred not to Judas, but to the person 
who was to succeed him in the bishopric, u And they 
prayed and said, Thou, Lord, which kno west the hearts 



NEW TESTAMENT PASSAGES EXPLAINED. 



171 



of all men, show whether of these two thou hast chosen, 
that he may take part of this ministry and apostleship, 
that he might go to his own place, from which Judas, 
by transgression, fell." Acts i. 24, 25. Thus it 
will be seen, that the place was the place in the apos- 
tleship. Judas did not go to it, but fell from it by 
transgression. 

Dr. Priestley thought, that a parenthesis should be in- 
troduced into the verse, thus ; tC Show whether of 
these two thou hast chosen, that he may take part of 
this ministry and apostleship, (from which Judas, by 
transgression fell,) that he [viz. the one who succeeded 
Judas] might go to his own place," meaning the bish- 
opric. See the commentary of Adam Clarke, at the 
end of Acts, chap. L 

LXIII. u And as many as were ordained to eternal life, believed." 
Acts xiii. 48. 

This is regarded, by some, as a very difficult text to 
understand ; inasmuch, as it seems to teach the doc- 
trine of election to eternal life, and, by antithesis, rep- 
robation to eternal death. It is awful to charge upon 
the God of heaven, a design and intention to make his 
creatures endlessly miserable, — of all errors, this is 
the most injurious. God has certainly no decree ad- 
verse to the final holiness of all men. Does not his 
holiness crave, that all men shall be holy ? Does he 
not invite all, saying, u Ho, every one that thirsteth, 
come ye to the waters " ? u The spirit and the bride 
say come, and whosoever will, let him come, and par- 
take of the water of life freely." So saith the Bible. 
Surely, there is no decree against man's final salva- 
tion, for such precious invitations to all mankind would 
not be found in th£ Scriptures, if Gcd had excluded any 
from salvation by a divine decree. Paul says to Tim- 
othy ; " God will have all men to be saved, and come 
to the knowledge of the truth." That God, who wills 
the salvation of all, has not excluded any from salvation 
by a divine decree. 



172 



PLAIN GUIDE TO UNIVERSALIS]!! 



But the honest inquirer will ask the meaning of the 
words, " And as many as were ordained to eternal life, 
believed/' Almost all the commentators tell us. that 
the passage would be better translated, u And as many 
as were disposed to eternal life, believed." As many 
as were in a fit frame of mind, who had a temper and 
disposition to receive the truth, believed. 

What were the circumstances, under which these 
words were spoken ? Paul was preaching at Antioch. 
both to Gentiles and Jews. On the second Sabbath of 
his preaching there, almost the whole city came together 
to hear the word of the Lord. When the Jews saw 
the multitude, they were filled with rage, and spoke 
against what Paul had preached, contradicting and blas- 
pheming. They were not disposed to receive eternal 
life. When Paul saw their conduct, he waxed bold, 
and told the Jews, that they judged themselves unworthy 
of eternal life. They were not disposed to it, Hence 
he says : ,; Lo> we turn to the Gentiles, for so hath the 
Lord commanded us. saying, I have set thee to be a 
light of the Gentiles, that thou shouldst be for salvation 
unto the ends of the earth." Were the Gentiles any 
better disposed r Yes, for we read ; -* When the 
Gentiles heard this, they were glad, and glorified the 
word of the Lord.' 5 They were prepared, disposed, 
in a fit frame of mind to receive the truth ; and. conse- 
quently, they believed. But the Jews were not dis- 
posed to receive the truth, and hence they did not be- 
lieve, but cast it from them. And Paul and Barnabas 
shook the dust off their feet, and left them. 

There are many people in the present day. who can- 
not believe in L niversalism. They are full of preju- 
dice against this doctrine. When it is preached, thev 
do not generally believe it ; and why •? Is it the want 
of evidence ? No ; they are not disposed to receive it. 
They have not an untrammelled spirit, free from big- 
otry ; they are not in a proper frame of mind. If they 
were free from bigotry and prejudice, thev would be- 
lieve ; because the truth is plain, and rests on abundant 



NEW TESTAMENT PASSAGES EXPLAINED, 173 

evidence. They judge themselves unworthy of Uni- 
versalism, as the Jews judged themselves unworthy of 
Christianity ; they are not in the right frame of mind 
to belfeve ; and, of course, they will not receive that 
doctrine. 

LXIV. « What must I do to be saved ? 5 ' Acts xvi. 30. 

Much use has been made of this text, to show, that 
the endless happiness of mankind is in jeopardy ; and 
that it devolves on them to secure their everlasting 
peace. Persons who give the passage this construction 
suppose, that when the jailer said, u Sirs, what must I 
do to be saved ? " he meant, what must I do to be 
saved from endless misery ! We are very far from en- 
tertaining such an opinion. There is nothing that would 
lead to this in the whole connexion ; every thing is for- 
eign from such a supposition. 

Paul and Silas, servants of Jesus Christ, had been cast 
into prison, under the false charge of troubling the city, 
and teaching customs not lawful for the Romans either 
to receive or observe. The jailer, having been charged 
to keep them safely, thrust them into the inner prison, 
and made their feet fast in the stocks. Night came on, 
and the jailer laid himself down to sleep ; but not so 
with Paul and Silas. Notwithstanding they were in 
prison, surrounded with darkness, yet they were full of 
joy ; and at midnight they engaged in religious exer- 
cises, praying and singing praises to God, and the pris- 
oners heard them. In the midst of this beautiful scene, 
there was a sudden shaking of the walls of the prison, 
and a great noise. The very foundations of the prison 
shook, for it was a " great earthquake." All the doors 
of the prison were thrown open, and every prisoner's 
bands were loosed. In the midst of this tumult, the 
jailer awaked from a profound sleep, and seeing the 
prison doors all open, and supposing that all his prison- 
ers had fled, he thought of nothing but taking his life. 
He accordingly drew his sword, and would have killed 
himself, had he not been interrupted by Paul, who cried 
15* 



174 



PLAIN GUIDE TO UNIVERSALIS*!. 



to him with a loud voice, " Do thyself no harm," as- 
suring him, that all the prisoners were present, and still 
in his custody. Paul's answer shows the cause of this 
attempt at suicide ; the jailer supposed his prisoners had 
fled ; and he knew he was answerable for the safe-keep- 
ing of the prisoners, even with his own life : but the 
answer of the apostle immediately gave him peace on 
that point. 

The jailer must have perceived, from these unusual 
events, that the apostles were the servants of the true 
God, as they professed to be. He saw, that the arm 
of Omnipotence was outstretched to save them. In 
the circumstances of that earthquake, of the bursting 
open of the prison-doors, of the loosing of everyone's 
bands, and yet the prisoners refusing to depart from 
their dungeons, — all must have taught him, that the 
God whom these apostles adored, was the true God ; 
that the cause which they defended was the cause of 
righteousness and justice ; in one word, that they were 
right, and their persecutors were wrong. This, of 
course, immediately created the desire in his mind to 
become one of them ; to espouse the cause which they 
espoused, and serve the blaster whom they served. 

From this arose his question/' Sirs, what must I do 
to be saved ? 73 or what must I do to be one of the 
saved ? What must I do to be as you are ? to be one 
of your number ? This word saved was one of the 
most common words used in that age, to represent a 
person who had been brought to the knowledge of the 
truth. It was applied both to the state of light, knowl- 
edge, and happiness into which Christianity elevated 
men, and described also the believers themselves. A 
few passages will suffice. Christ said to the woman, 
Luke vii. 50, " Thy faith hath saved thee." u By 
which also ye are saved." 1 Cor. xv. 2. " For by 
grace ye are saved." Eph. ii. S. " Who hath 
saved us, and called us," &c. 2 Tim. i. 9. " Ac- 
cording to his mercy He saved us." Titus Hi. 5. 

The like figure whereunto even baptism doth also now 



NEW TESTAMENT PASSAGES EXPLAINED. 



175 



save ws." 1 Peter hi. 21. So the Christians themselves 
were called, THE SAVED. See Acts ii. 47, " The 
Lord added to the church daily, the saved." See 
Adam Clarke. u Those who were saved," he says. 
See also 1 Cor. i. 18. " For the preaching of the 
cross is to them that perish, foolishness ; but unto us 
which are [the] saved (see Macknight) it is the pow- 
er of God." How evident, that the Christians were 
called " the saved." See 2 Cor. ii. 15. " For we are 
unto God a sweet savor of Christ, in them that are 
saved and in them that perish." In all these passages 
the article occurs, and should be preserved in the trans- 
lation. Once more. See Rev. xxi. 24. tc And the 
nations of them which are the saved shall walk in the 
light of it." 

It will be useless to adduce further testimony. We 
see very plainly, that the Christians being delivered from 
ignorance and sin, were said to be saved, and were 
called The Saved, by way of distinction from the rest 
of the world. When, therefore, the jailer said to the 
apostles, 44 Sirs, what must I do to be saved ? " we un- 
derstand him to have meant, what must I do to be as 
you are ? what must I do to become a Christian ? what 
must I do to be one of the saved ? The answer of 
Paul was very appropriate under this view of the sub- 
ject, 44 Believe on the Lord Jesus Christ, and thou 
shall be saved, and thy house." No respect is had 
here to saving men from eternal damnation. The jailer 
was familiar with the language which the Christians ap- 
plied to themselves, and he used the same language be- 
cause he wished to be brought into the same situation, 
and be under the same protection which they enjoyed. 

LXV. " And the times of this ignorance God winked at; but 
now commandeth all men everywhere to repent : because he hath ap- 
pointed a day, in the which he will judge the world in righteousness, 
by that man whom he hath ordained ; whereof he hath given assur- 
ance unto all men, in that he hath raised him from the dead." Acts 
xvii. 30, 31. 

As this passage is not generally adduced in proof of 



176 PLAIN GUIDE TO UJNTVERSALT3M. 



endless punishment, but merely in proof of a day of 
judgment in the future state, we shall offer but few re- 
marks in this place* 

God commanded all men to repent when he sent his 
Son into the world. Hence Jesus began to preach, 
saying, " Repent, for the reign of heaven is at hand," 
(Matt. iv. 17.,) and he directed his apostles to preach 
in the same manner. 

Why did God command all men to repent ? Be- 
cause he had appointed a day [the Gospel day] in which 
he would judge the world in righteousness by Jesus 
Christ. This does not mean a day of twenty-four 
hours. A day in Scripture often expresses a long se- 
ries of years. See Psalms xcv. 7-11 ; Heb. iii. 8, 
9 ; Deut. xxxii. 35. That the period of the Messiah's 
reign is called a day, is evident from Zech. xiii. 1 - 8 ; 
xiv. 6-9 ; Isaiah xlix. 8 ; comp. 2 Cor. vi. 2 ; John 
xvi. 26 ; viii. 56. ; Mai. iii. 2. 

God doth now judge the world in righteousness by 
Jesus Christ. He hath committed all judgment unto 
the Son, who said, when on earth, " now is the judg- 
ment of this world," John xii. 31. To judge, in this 
sense, signifies to rule and govern, and this is a sense 
which the word frequently bears in the Scriptures. 

One great mistake that men have run into in regard 
to these judgments is this,— that they are not in this 
world. The cause of this error, is a criminal inatten- 
tion to the instruction which the sacred writers afford 
on this topic. It is said of Jehovah, u verily he is a 

God that JUDGETH IN THE EARTH." Ps. IvUU 11. 

" The righteous shall be recompensed in the earth, 
much more the wicked and the sinner." Prov. xi. 31. 
" When thy judgments are in the earth, the in- 
habitants of the world will learn righteousness." Isaiah 
xxvi. 9. It is said of Christ, « He shall not fail nor 
be discouraged till he have set judgment in the 
earth." Isaiah xlii. 4. So when the Saviour came 
upon the earth, agreeably to this prophecy, he said, 



NEW TESTAMENT PASSAGES EXPLAINED. 177 



" For judgment I am come into this icorld." John 
ix. 39. 

Let it be distinctly remembered, that all God's judg- 
ments, when rightly understood, are a cause of joy. 
They are gloomy, they are dreadful, we acknowledge, 
w T hen separated from the end which God has in view in 
ordaining them ; but when connected with his purpose, 
and with the final consummation that he will accomplish 
by them, they are bright, they are beautiful, they are 
glorious. There is a passage or two in the Psalms, 
which occur with great force to the mind, in this con- 
nexion ; we mean those passages in which David calls 
upon all creation to rejoice, because God, and none 
else, will judge the earth. We must quote one or 
two of them. u He shall judge the people righteous- 
ly. Let the heavens rejoice and let the earth be 
glad ; let the sea roar, and the fulness thereof ; let the 
field be joyful, and all that is therein ; then shall all the 
trees of the w r ood rejoice before the Lord ; [Why ? 
why all this joy ?] for he cometh, for he cometh to 
judge the earth ; he shall judge the w T orld with 
righteousness, and the people with his truth." Psalms 
xcvi. 10- 13. This is the way God's judgments should 
be regarded. Take one more passage. " Make a 
joyful noise unto the Lord, all the earth ; make a loud 
noise , and rejoice, and sing praise. Sing unto the 
Lord with the harp ; with the harp, and the voice of a 
psalm. With trumpets, and sound of cornet, make a 
joyful noise before the Lord, the King. Let the sea 
roar, and the fulness thereof ; the world and they that 
dwell therein. Let the floods clap their hands ; let the 
hills be joyful together, before the Lord, for he com- 
eth to judge the earth ; with righteousness shall 
he judge the world, and the people with equity." Psalms 
xcviii. 4 — 9. 

Thus w r e see, God will judge, that is, rule and gov- 
ern the earth by Jesus Christ, in his Gospel. The 
kingdom of the Messiah is set up among men. He 
shall judge the people righteously. He came to judge 



178 



PLAIN GUIDE TO UNIVERSALISM. 



the earth. He came, and established his moral king- 
dom on the earth, and now he rules the world by the 
power of that kingdom. Mankind are not to go into 
some other world to be judged ; the judgment is es- 
tablished on the earth. God hath given assurance of 
this in raising up Jesus from the dead. 

On the subject of u judgment," see u Universalist 
Expositor," Vol. III. p. 312. Skinner's " Universal- 
ism Illustrated and Defended," pp. 229-243, and Bal- 
four's "Essays," pp. 221-305. 

LXVI. " And as he reasoned of righteousness, temperance, and 
judgment to come, Felix trembled.'* Acts xxiv. 25. 

Does the passage say this judgment was to come in 
the future state ? No. The passage forbids such an 
interpretation, for the best critics tell us, that it should 
be rendered, the judgment about to come. Dr. Haweis 
translates the passage as follows. u And as he dis- 
coursed of righteousness, and temperance and the judg- 
ment which is ready to be revealed," &c. See Bal- 
four's " Essays," pp. 279-286. 

LXVII. " And thinkest thou this, O man, that judgest them which 
do such things, and doest the same, that thou shalt escape the judg- 
ment of God? Or despisest thou the riches of his goodness, and 
forbearance, and long-suffering ; not knowing that the goodness of 
God leadeth thee to repentance ? But, after thy hardness and im- 
penitent heart, treasurest up unto thyself wrath against the day of 
wrath, and revelation of the righteous judgment of God ; who will 
render to every man according to his deeds." Rom. ii. 3-6. 

We most fully believe, that all sin will be justly and 
adequately punished, — that " God will render to every 
man according to his deeds." This is the doctrine 
which the passage before us was intended to teach. 

What is meant by the wrath of God, in the sacred 
Scriptures ? We are not to understand this language, 
as though God could be exercised by icrath or anger, 
in the same manner with feeble, sinful man. It is the 
explicit testimony of the apostle, that " God is love ; 



NEW TESTAMENT PASSAGES EXPLAINED. 179 



and he that dwelleth in love dwelleth in God and God 
in him ; " and surely we must not interpret any pas- 
sage of Scripture in such a way as will conflict with the 
principle therein laid down. By a careful examination 
of the passages in which the wrath of God is men- 
tioned, we are persuaded, that the sacred writers put it 
as a metonymy for the divine judgments. When God 
is said to pour out his wrath upon men, the expression 
is highly figurative, referring to the judgments which 
God, always merciful, inflicts upon rebellious nations, 
or individuals, for their sins. The phrase, " day of 
wrath," like the phrase, u day of judgment," does not 
in every instance in which we find it in the Scriptures, 
refer to the same particular time. These phrases refer to 
different times, or periods of judgment, when God, in 
an eminent and remarkable manner, punishes wicked 
nations for their offences. The day of wrath, or judg- 
ment, to Sodom and Gomorrah, was the time when 
God destroyed those cities by fire from heaven. Then 
they were judged, or punished for their sins ; it was a 
time, or a day of judgment or wTath to them ; they had 
long been preparing themselves, by their increasing 
wickedness, for that judgment ; or, to use the language 
of the passage before us, they had been u treasuring up 
unto themselves wrath against the day of wrath ; " and 
when the time had fully arrived, the wrath of God was 
poured out upon them to the uttermost. So when Baby- 
lon was destroyed, it was her day of judgment, or day of 
wrath. The time of the destruction of any people, or 
nation, was a day of judgment, or wrath, to them. This 
was preeminently true of the Jewish nation ; for nothing 
is more common with the sacred writers, than to repre- 
sent the time of the destruction of the Jews, by the 
phrase, 6< day of judgment," u day of wrath," or the 
time of the " pouring out of the wrath of God." Such 
we believe to be the true application of the passage at 
the head of this section. 

In Rom. i. IS, Paul lays down this general princi- 
ple, " the wrath of God is revealed from heaven, [to 



180 



PLAIX GUIDE TO UX1VERSALISM. 



men on the earth,] against all ungodliness and un- 
righteousness of men, who hold the truth in unrigh- 
teousness." Throughout the remainder of chapter i. 
Paul shows the truth of this statement in reference to 
the Gentile nations. In verses 21-32, he describes 
their abominable wickedness, and informs us of the wrath 
of God, or the punishment, which came upon them in 
consequence of it. And as Mr. Balfour says, " It de- 
serves every man's notice, that the apostle does not 
say that they who commit such things are worthy of 
endless misery. No; he says, " who knowing the 
judgment of God, that they who commit such things 
are icorthy of death, not only do the same, but have 
pleasure in them that do them." Though such persons 
knew that the judgment of God had come on the old 
world, on Sodom and Gomorrah, &c. for such crimes, 
yet they were not deterred from the commission of 
them. It is evident that death, which Paul here calls 
the judgment of God, was the highest and most severe 
punishment inflicted upon them. He gives not the 
slightest intimation, that their punishment extended be- 
yond death. To say it did, and call it eternal death, 
is travelling beyond the record, and boldly asserting 
things without proof; for the phrase eternal death does 
not occur in the Bible." " Essays," pp. 243, 244. 

In chap. ii. Paul proceeds to speak of the Jews ; 
and he tells them, ver. 24, " that the name of God is 
blasphemed among the Gentiles through you." That 
Paul was addressing the Jews, in chap. ii. see Whitby. 
Now it is evident to every reader of the Scriptures, 
who understands what he reads, that the day on which 
God poured out his judgments upon the Jews was a day 
of wrath. See the manner in which Zephaniah de- 
scribes the punishment of the Jews, by Nebuchadnezzar 
king of Babylon, who was an instrument in the hand 
of God for that purpose, chap. i. S — IS. That time 
is called " the day of the Lord's sacrifice," ver. 8, 9 ; 
"that day:' ver. 10; "that time," ver. 12; "the 
great day of the Lord, which was near and hasted 



NEW TESTAMENT PASSAGES EXPLAINED. 181 

greatly," ver. 14 ; " a day of wrath, (mark the 
expression,) a day of trouble and distress, a day of 
wasteness and desolation, a day of darkness and gloom- 
iness, a day of clouds and thick darkness," ver. 15. 
This is a very full proof of what is said Job xxi. 30, 
" The wicked is reserved to the day of destruction, 
they shall be brought forth to the day of icrath." We 
read again, Job xxxvi. 13, " The hypocrites in heart 
heap up icrath," which answers to the language of the 
passage we are considering, u treasure up wrath against 
the day of wrath." See the destruction of Babylon 
foretold in the same terms, Isaiah xiii. 9. 

The New Testament writers, in most cases, gather 
their figures and phraseology from the Old Testament. 
Hence they speak of the destruction of the Jews, and 
of the Mosaic economy, under the same figures and 
terms, which we have already considered. John the 
Baptist, inquired of the Pharisees and Sadducees, 
u Who hath warned you to flee from the wrath to 
come ? " Matt. iii. 7. This did not mean, nor does 
it say, wrath to come in the immortal state. It was, 
as Adam Clarke explains it, u the desolation which was 
about to fall on the Jewish nation for their wickedness." 
Com. on the place ; and as Lightfoot says, "It came 
to pass with them, when, about forty-four years after 
this, they were destroyed by the Romans." Works, 
IV. 264. Paul, writing concerning the Jews, says, 
" The wrath is come upon them to the uttermost." 
1 Thess. ii. 16. They had been Ireasuring up wrath 
against the day of wrath. Jesus, when discoursing 
upon their destruction, told them, u Ye have killed the 
prophets, and ye also persecute the church of God." 
He says, " Fill up, then, the measure of your fathers." 
Matt, xxiii. 32. They did fill up that measure ; they 
treasured up wrath against the day of wrath ; they set 
at defiance the laws of God ; and when Paul wrote to 
the Thessalonians, the Jews were ripe for destruction. 
The "harvest " had come ; the end of the world, or age, 
was near ; God was about to thrust in the sickle, and 
16 



182 



PLAIN GUIDE TO UTS T 1V£RSALISM. 



gather the tares to be burned, This, then, was the day 
of wrath, referred to in the passage at the head of this 
section. And that, at that time, God punished the 
Jews according to their deeds, see Matt. xvi. 27, 28. 

LXVIIL " Know ye not, that the unrighteous shall not inherit the 
kingdom of God ? " 1 Cor. vi. 9. 

The unrighteous cannot inherit the kingdom of God 
while they remain in that condition. The phrase 
£C kingdom of God," we have already frequently ex- 
plained in these pages. It signifies the moral reign of 
Jesus on the earth, of which a man cannot be a subject 
until he is brought to the knowledge of the truth, and his 
soul is purified thereby. Jesus said to his own disci- 
ples, u Except ye be converted, and become like little 
children, ye shall not enter the kingdom of heaven." 
Matt, xviii. 3. This was founded on the principle 
recognised in the passage at the head of this section, 
viz. that the unrighteous cannot inherit the kingdom of 
God. St. Paul says, Rom. xiv. 17, " The kingdom 
of God is not meat and drink ; but righteousness and 
peace, and joy in the Holy Ghost." Now, if the 
kingdom of God is righteousness, how can unrighteous- 
ness enter into it ? No quality of heart opposed to the 
principles of the kingdom, can dwell in the kingdom. 

But it may be inquired, what then will become of the 
unrighteous ? will they be absent from the kingdom for- 
ever ? Yes ; as unrighteous persons, they can never 
enter in ; but, remember, these unrighteous persons 
may be cleansed, and made righteous, and then they 
can enjoy the kingdom. Hence, the apostle said to 
his Corinthian brethren, after having assured them, 
that the unrighteous shall not inherit the kingdom 
of God, u And such icere some of you; but ye are 
washed, but ye are sanctified," &c. Verse li, While 
in an unrighteous state, they could not enter through 
the gates into the city of the New Covenant ; but, being 
washed, and purified, and justified, they could enter in. 
So will it be with all men. They shall all at last be- 



NEW TESTAMENT PASSAGES EXPLAINED 



183 



come righteous. Sin shall be finished, and transgres- 
sion have an end: " every knee shall bow, and every 
tongue shall confess, that Jesus Christ is Lord to the 
glory of God the Father," Phil. ii. 9- 11 : cc all shall 
be made alive in Christ," and "God shall be all in 
all," 1 Cor. xv. 22, 28. Then all will be the happy 
subjects of God's moral kingdom. 

LXIX. " For he that eateth and drinketh unworthily,, ealeth and 
drinketh damnation to himself." 1 Cor. si. 29. 

The apostle was speaking of the Lord's supper, 
which the Corinthians did not celebrate in a proper 
manner. See verses 20-22. " Wherein ye come 
together in one place, this is not to eat the Lord's sup- 
per. For in eating every one taketh before other his 
own supper ; and one is hungry and another is drunken. 
What ! have ye not houses to eat and to drink in ? or 
despise ye the church of God, and shame them that 
have not ? What shall I say unto you ? shall I praise 
you in this ? I praise you not." Here we see, that eat- 
ing and drinking unworthily was taking the Lord's sup- 
per in an improper manner, not as a religious festival in 
commemoration of Christ's death, and as a memorial 
of his love, but as a common feast. They ate it for 
the purpose of satisfying hunger and thirst, and some 
of them even were drunken. The sole object of the 
Lord's supper, and the only worthy object for which it 
could be eaten, is set forth in verses 24-26 by the 
apostle, where he shows that we are to observe it in 
remembrance of Christ, and to bear witness to his 
death, and for no other object. Hence, he says, 
verse 27, " Wherefore, whosoever shall eat this bread 
and drink this cup of the Lord unworthily, shall be 
guilty of the body and blood of the Lord," a figurative 
expression to show that they should be guilty of slight- 
ing the body and sacrifices of Christ, and offering in- 
dignity to them. He recommends the Corinthians 
therefore to examine themselves and so observe the 



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PLAIN GUIDE TO UNIVERSALIS*!. 



ordinance ; that is, in this state of self-examination let 
them continually attend to the solemn service. 

u Eateth and drinketh damnation to himself." This 
has no reference to punishment in the future state of 
being ; but to the evils which the Corinthians brought 
upon themselves by their evil practices. By eating and 
drinking unworthily, they ate and drank the guilt of per- 
verting a beautiful and beneficial ordinance to sensual 
and degrading purposes. This was the condemnation, 
or damnation, which they ate and drank to themselves. 

Bishop Burnet says, they u that received the bread 
and wine only as bare bodily nourislvmnts, without 
considering that Christ has instituted them to be the 
memorials of his death, such persons are guilty of the 
body and blood of Christ : that is, they are guilty 
either of a profanation of the sacrament of his body 
and blood, or they do in a manner crucify him again, 
and put him to an open shame." * * * * * Of such 
as did thus profane this institution, he says further, 
" that they do eat and drink their own damnation or 
judgment ; that is, punishment ; for the Word rendered 
damnation, signifies sometimes only temporary punish- 
ments. So it is said, that judgment (the word is the 
same) must begin at the house of God. God had sent 
such judgments upon the Corinthians for those disorder- 
ly practices of theirs, that some had fallen sick, and 
others had died, perhaps by reason of their drinking to 
excess in those feasts." u Expos, of the XXXIX. 
Articles," Art. 28. 

LXX. " If any man love not the Lord Jesus Christ, let him he 
Anathema Maranatha." 1 Cor. xvi. 22. 

The phrase Anathema Maranatha, is composed of 
certain words, which are left untranslated in our version 
of the Bible. Why they were left untranslated, we 
know not. The word anathema signifieth, a curse, or to 
be accursed. It occurs six times in the New Testament. 
Acts xxiii. 14. c< We have bound ourselves under a 
great curse." Rom. ix. 3. "I could wish that myself 



NEW TESTAMENT PASSAGES EXPLAINED. 



185 



were accursed from Christ," &c. 1 Cor. xii. 3. cc No 
man speaking by the spirit of God calleth Jesus accurs- 
ed." u Gal. i. 8, 9. " If any man preach any other 
gospel unto you, than that ye have received, let him be 
accursed." See both verses last referred to. So in 
the verse before us, u If any man love not the Lord 
Jesus Christ, let him be Anathema," that is, as it is 
translated in Gal. i. 8,. 9, let him be accursed, or let 
him be anathematized. So much for the word Ana- 
thema. 

Let us now consider the word Maranatha. This is 
not like Anathema, a Greek word ; but it is a phrase 
from the Syriac language, and signifies, Our Lord com- 
eth. Mr. Locke, paraphrases the whole verse as fol- 
lows : "if any one be an enemy to the Lord Jesus 
Christ, let him be accursed, or devoted to destruction. 
The Lord cometh to execute veng?ance on him." 
Wakefield translates Maranatha, u our Lord is com- 
ing," and he says, u I see no reason for leaving the 
Syriac words at the end of this verse untranslated .and 
unintelligible." Calmet says (and he is high authority), 
u Maranatha is made up of two Syriac words, signi- 
fying the Lord cometh ; that is, the Lord will surely 
come, and will execute this curse, by condemning those 
who love him not." 

With these helps we arrive at the following sense : 
If any man love not the Lord Jesus Christ, let him he 
accursed. The Lord cometh to execute that curse. It 
may now be inquired, when was the Lord to come to 
execute judgment on those who loved him not ? When 
did the Maranatha happen ? We answer, during the 
generation which was on the earth when Paul wrote, for 
the Christians at that time certainly expected to live un- 
til the coming of Christ took place. Hear what James 
saith to his brethren, chap. v. 7, 8. " Be patient, 
therefore, brethren, unto the coming of the Lord, Be- 
hold, the husbandman waiteth for the precious fruit of 
the earth, and hath long patience for it, until he receive 
the early and latter rain. Be ye also patient ; stablish 
16* 



186 



PLAIN GUIDE TO UNIVERSALIS*!. 



your hearts ; for the coming of the Lord draweth nigh ; " 
that is, the Maranatha draweth nigh. The coming of 
the Lord took place, as we have said, during the apos- 
tolic age. It was then that the judgments and curses 
denounced on the Jews who loved not our Lord Jesus 
Christ, were executed on them. They were then 
Anathema Maranatha, that is, they were anathema- 
tized at the coming of the Lord. 

Dr. Lightfoot says, u The phiase in the apostle re- 
fers, first, to Christ's coming in vengeance against Jeru- 
salem and the Jewish nation, as the execration is first 
to be pitched upon them : c MaranathaJ ' Our Lord 
cometh.' Many and dreadful things are spoken of this 
his coming in the Scripture, of which we have spoken 
in several places, as we have come along. So that in 
this sentence he doth both justly doom this unbelieving 
and wretched nation to their deserved curse ; and doth 
withal, in this phrase, intimate, that the doomed curse 
was near approaching, in the Lord's coming in ven- 
geance against them. Now t , though we construe the 
words in such an application to the Jews, it is not ex- 
clusively ; but that their sense reacheth also to every 
one that loveth not the Lord Jesus of w 7 hat nation 
soever, and the Lord will come in time to make him 
Anathema." Works, III. p. 249. 

LXXI. " For we must all appear before the judgment-seat of 
Christ, that every one may receive ftie things done in his body, ac- 
cording to that he hath done, whether it be good or bad." 2 Cor. v. 
10. See also Rom. xiv. 10. 

We have already proved, again and again, in this 
work, that the judgments of God are in the earth. 
But before considering our brief remarks on the above 
passage, we desire the reader to consult the following 
places on the subject of judgment ; Sections IX. and 
LXV. of this chapter. 

There are four words in this verse, which are sup- 
plied by the translators. We will put down the pas- 
sage with those four words inclosed in brackets, as fol- 



NEW TESTAMENT PASSAGES EXPLAINED. 187 



lows ; " For we must all appear before the judg- 
ment-seat of Christ ; that every one may receive the 
things [done] in [his] body, according to that he hath 
done, whether [it be] good or bad." The supplying 
of these words evidently alters the sense of the passage, 
in a very material point of view. The translators, 
under the influence of their long-nurtured prejudices, 
supposed that it was the intention of Paul, in this pas- 
sage, to teach the doctrine of a future retribution ; and 
seeing very clearly, that the obvious sense of the Greek 
was far from being favorable to that doctrine, they sup- 
plied these words to make out what they regarded as 
the apostle's meaning. They put these words in italics, 
as they will be, or, at any rate, should be, found in all 
Bibles, to show that they are supplied words. But let 
us now write down the passage, without the supplied 
words ; " For we must al! appear before the judgment- 
seat of Christ ; that every one may receive the things 
in body, according to that he hath done, whether good 
or bad." This is the pure text ; and who would think 
of inferring the doctrine of future retribution from it in 
this form ? " That every one may receive the things 
in body," is an expression which would not convey the 
idea, that they were to receive those things out of the 
body. 

If what we have here said is disputed, we wish some 
competent person to take the verse, as it stands in the 
Greek Testament, and tell us whether he can give the 
words tm dia xov ocouutoq any different sense. It may 
also be remarked, that some ancient copies (as Whitby 
and many other commentators tell us) read zri VSux xov 
oco^umogy the proper things of the body, or things proper 
to the body. We place no great importance, however, 
on this difference in the reading. 

" For we must all appear before the judgment- seat 
of Christ," is a figurative expression, taken from courts 
of justice. It signifies, that we are judged by Christ's 
laws. At the destruction of the Jewish nation, there 
was a general judgment among the nations of the earths 



188 



PLAIN GUIDE TO UMVERSALISM. 



There was a time of extraordinary trouble and sorrow, 
such as there nev.er had been before. In the strong, 
metaphorical language of the Bible, all nations were 
said to be gathered before Christ, and to receive sen- 
tence according to their works. (Matt. xxv. 31,32.) But 
in describing these things as they should transpire, Jesus 
was very particular to add, 44 Verily, I say unto you, 
this generation shall not pass till all these things be ful- 
filled." Matt, xxiii. 36 ; xxiv. 34. Compare Matt, 
xxv. 31, with xvi. 27, 28. 

It is worthy of remark, that the Greek verb which is 
rendered must appear in 2 Cor. v. 10, is, in the next 
verse, rendered are made manifest. And after the 
apostle had told his brethren they must appear, or be 
made manifest, at the judgment-s^at of Christ, he adds, 
" We are made manifest unto God, and I trust also are 
made manifest in your consciences." The apostle 
stood before God at that time approved, and he also 
stood before the consciences of the Corinthians ap- 
proved. There is not the least hint given in the pas- 
sage, that the judgment-seat of Christ is in the eternal 
world. The throne of his glory was his judgment-seat. 
He came in the clouds of heaven, with power and great 
glory, before the generation fully passed away to whom 
he preached while on the earth. 

In regard to the eleventh verse, " Knowing the terror 
of the Lord, we persuade men," lest some might think 
this indicative of endless torment, we give the note of 
Dr. A. Clarke on that sentence. 

" This I think is too harsh a translation of the text, 
which should be rendered, knowing, therefore, the fear 
of the Lord ; which, strange as it may at first appear, 
often signifies the worship of the Lord, or that religious 
reverence which we owe to him. The fear of God is 
the beginning of wisdom ; the terror of God confounds 
and overpowers the soul. We lead men to God 
through fear and love ; and with the fear of God, the 
love of God is ever consistent ; but where the terror 
of the Lord reigns, there can be neither fear, faith, nor 



NEW TESTAMENT PASSAGES EXPLAIiN'ED. 



1S9 



love ; nay, nor hope either. Men, who vindicate their 
constant declamations on hell and perdition, by quoting 
this text, know little of its meaning ; and, what is 
worse, seem to know but little of the nature of man, 
and perhaps less of the spirit of the Gospel of Christ." 

See a most excellent sermon on 2 Cor. v. 10, in the 
volume entitled u Ballou's Nine Sermons." 

LXXII. Gal. v. 19-21. Eph. v. 5. 

These passages are explained precisely in the same 
way as we have explained 1 Cor. vi. 9, and to save 
room, we refer to what has been said on that text, Sec- 
tion LXVIII. of this chapter. 

LXXIII. " And to you who are troubled, rest with us ? when the 
Lord Jesus shall be revealed from heaven with his mighty angels, in 
flaming fire, taking vengeance on them that know not God, and obey 
not the Gospel of our Lord Jesus Christ: who shall be punished 
with everlasting destruction from the presence of the Loid, and from 
the glory of his power ; when he shall come to be glorified in his 
saints, and to be admired in all them that believe (becau.se our testi- 
mony among you was believed) in that day." 2 Thess. i. 7-10. 

1. Who were those that troubled the Thessalonians ? 
Answer, the Jews. See Acts xvii. 5-7. See also 1 
Thess. ii. 15, where Paul, speaking of the Jews who 
had persecuted the Thessalonians, says, u Who both 
killed the Lord Jesus, and their own prophets, and 
have persecuted us." In almost all the heathen cities, 
the Jews were the ringleaders in carrying on persecu- 
tions against the Christians. 

2. When was the Lord Jesus revealed from heaven in 
flaming fire, with his mighty angels ? See Matt. xvi. 27, 
28. u For the Son of man shall come in the glory of 
his power with his angels ; and then he shall reward 
every man according to his w T orks." When was this to 
be ? " Verily, I say unto you, there be some standing 
here, which shall not taste of death, till they see the Son 
of man coming in his kingdom." Is it not evident from 
this, that the coming of the Son of man, with his an- 
gels, took place during the natural lives of some of 
the generation then on the earth ? See Mark viii. 38 ; 



190 



PLAI1N guide to untversalism. 



ix. 1 ; Luke ix. 26, 27. See also our remarks on 
Matt. xxv. 46, in Section XXIX. of this chapter. Je- 
sus is said to come in flaming fire, because he came 
to " execute judgment." Fire is one of the most 
common emblems employed in the sacred Scriptures to 
represent divine judgments. See Numb. xxi. 28. Com- 
pare Jer. xlviii. 45 ; Psalms lxvi. 12 ; Ixxxiii. 14 ; 
xcvii. 3; Isa. ix. 19; xlvii. 14; lxvi. 15, 16 ; Jer. 
iv. 4 ; xxi. 12 ; Lam. ii. 3, 4 ; Ezek. xxi. 31 ; xxii. 
18-22. Let the reader consult these passages, and 
he will see how common a custom it was for the sacred 
writers to represent divine judgments under the figure 
of fire. Hence we have the 4C furnace of fire," — the 
"lake of fire and brimstone," — the "worm that dieth 
not, and the fire that is not quenched," — the u flaming 
flame," — the "unquenchable fire," — " the smoke of 
their torment," &c. &c, all which are figures employed 
to represent temporal judgments. Nothing can be more 
certain than the fact which we now advance. Let us 
inquire, then, — 

3. Was the Lord Jesus revealed from heaven in that 
generation, to take vengeance on them that knew not 
God, and obeyed not the Gospel ? We answer in the 
affirmative ; and our proposition is susceptible of the 
clearest proof. To the law and the testimony. " And 
then shall appear the sign of the Son of man in heaven 
[to denote that he was coming] : and then shall all the 
tribes of the earth mourn, and they shall see the Son 
of man coming in the clouds of heaven with power and 
great glory." Matt. xxiv. 30. This was the revelation 
of the Lord Jesus from heaven ; and we are informed, 
in the 34th verse, " verily I say unto you, this genera- 
tion shall not pass, till all these things be fulfilled." See 
also Luke xvii. 30, 31, " Even thus shall it be in the 
day when the Son of man is revealed. In that day, he 
which shall be upon the house-top, and his stuff in the 
house, let him not come down to take it away ; and he 
that is in the field, let him likewise not return back ;" 
showing clearly, as we should think, that the revelation 
of the Son of man was at the time of the dissolution 



NEW TESTAMENT PASSAGES EXPLAINED. 191 

of the Jewish state. Compare Matt. xxiv. 16-18, and 
34; Rom. ii. 5 ; 1 Peter i. 13 ; iv. 13. Did Jesus 
come in that generation to take vengeance on such as 
obeyed not the Gospel ? In describing the destruction 
of the Jewish state, the Saviour said, these be the days 
of vengeance, that all things which are written may be 
fulfilled," Luke xxi. 22, compare xviii. 7, 8. It is 
there fully proved, that the Lord Jesus was revealed 
from heaven, before the generation which was on the 
earth at the time of his ministry had fully passed away, 
for the purpose of taking vengeance on them that op- 
posed the Gospel, and persecuted the Christian church. 

4. Let us look at another particular. They were 
punished with everlasting destruction from the presence 
of the Lord. It is thought by those who are but little 
acquainted with scriptural phraseology, that these words 
must of course be applied to the future state ; and that 
they denote, that after the persons spoken of are adjudg- 
ed to merit endless pains, they shall be driven out from 
the immediate presence of God in heaven, and sent to 
the regions of despair. But a careful study of the 
Scriptures will show, that God's presence w r as said to 
dwell on the earth, in places where his worship was es- 
tablished, or from which his laws went forth, or where 
his people had lived in intimate communion with him. 
Thus we read, a And Cain went out from the presence 
of the Lord, and dwelt in the land of Nod, on the east 
of Eden." Gen. iv. 16. This, of course, had no ref- 
erence to the future state. So God promised his pres- 
ence to his people on their journey through the wilder- 
ness. " And he said, my presence shall go with thee, 
and I will give thee rest. And he said unto him, if thy 
presence go not with me, carry us not up hence. For 
wherein shall it be known here, that I and thy people 
have found grace in thy sight ? Is it not in that thou 
goest with ws?" Exodus xxxiii. 14-17. We read, 
also, that " Jonah rose up to flee unto Tarshish from 
the presence of the Lord, and went down to Joppa." 
Jonah i. 3. When the Jews were given up of God, 



192 PLAIN GUIDE TO UNIVERSALISM. 



and were permitted to be carried away captive by Neb- 
uchadnezzar, king of Babylon, we read, that God " cast 
them out from his presence," 2 Kings xxiv. 20. That 
is, they were driven out from their own land, — they 
were driven away from their religious privileges, — 
they were driven away from the house of the Lord, 
and from the place where he had revealed his power 
and glory ; and their sanctuary and their dwellings were 
burned. This was called, "casting them out from 
God's presence." After they had returned from the 
captivity in Babylon, they built again the temple, and 
established worship on Zion, and God once more vouch- 
safed his presence there. But alas, God's people were 
a rebellious people. They not only persecuted the 
prophets, but also the apostles, and crucified the Lord 
of glory. God permitted them again to be driven away 
from their own land, by the Romans under Titus ; and 
this punishment, in imitation of the language of the Old 
Testament, was called " everlasting destruction from 
the presence of the Lord." If, then, we apply the 
words before us, to the banishment of the Jews from 
their own land, we adopt the precise sense in which the 
Old Testament writers were accustomed to use such 
language. By what rule, then, can 2 Thess. i. 7-9, be 
applied to the future state ? 

5. But it will be said, in the last place, that this 
punishment of the Jews must be in the future state, be- 
cause it is said to be everlasting. We reply, that so 
far from this being an objection to the view we have here 
given, it is, in fact, a confirmation of it. It shows how 
closely Paul followed the prophetic language in describ- 
ing the punishment of the Jews. See the following : 
" Therefore, behold I, even I, will utterly forget you, 
and I will forsake you, and the city that I gave you, 
and your fathers, and cast you out of my presence ; 
and I will bring an everlasting reproach upon you, 
and a perpetual shame, which shall not be forgot- 
ten." Jer. xxiii. 39, 40. Now we see where Paul 
found the phraseology he employed in the passage. He 



NEW TESTAMENT PASSAGES EXPLAINED. 193 



borrowed from the Jewish prophets not only the figure 
of destroying the Jews from " the presence of the 
Lord," but also the term everlastings which he applied 
to that destruction, and which they had applied in the 
same manner. 

The Jews were said to have the land of Canaan for 
an everlasting possession, Gen. xvii. S ; xlviii. 4. The 
hills were said to be everlastings Gen. xlix. 26. The 
priesthood of Aaron was said to be everlasting, Exod. 
xl. 15 ; Numb. xxv r . 13. The Jewish statutes were 
termed everlastings Lev. xvi. 34. The mountains were 
called everlasting mountains, Hab. iii. 6. If the word 
everlasting must refer to things of eternity alone, we 
would be glad to see how the above facts can be ac- 
counted for. Again, if the term everlasting shows that 
the matter to which it is applied, must be strictly end- 
lesss then how shall we account for the following facts : 
These everlasting mountains were scattered, and these 
perpetual hills did bow, Hab. iii. 6. The Jews were 
long since driven out of Canaan, their everlasting pos- 
session ; the everlasting priesthood of Aaron was abol- 
ished, and the priesthood of Christ established in its 
stead ; and the everlasting statutes were long since set 
aside. These things were everlasting, in the usual Jew- 
ish sense of that term ; but none of them were endless 
in duration ; nor can any thing mentioned in Scripture 
be proved to be endless, by the mere use of the term 
everlasting. 

It has been objected, to the view we have taken of 
this subject, that Paul's epistle was addressed to the 
church at Thessalonica ; and what had that church to 
do with the destruction of Jerusalem, from which they 
were far distant ? Why should the destruction of the 
Jews, relieve the Thessalonians from the persecutions 
they suffered ? We reply, that not only in the case of 
the Thessalonians, but in almost every place in which 
persecution raged against the infant church, the Jews 
were the instigators and abettors. This will appear by 
a brief examination of the earlv history of the church, 
17 



194 



PLAIN GUIDE TO UNH'ERSALISM. 



as recorded in the book of Acts. We have not room 
here to quote all the passages that refer to thai point ; 
but we direct the reader's attention to Acts xiii. 44 3 45. 
49, 50; xiv. 2, 19 ; xvii. 5, 11-13; xviii. 12. 13 ; 
xix. 33. 

For a*more full explanation of this passage, see the 
very excellent article of Mr. Balfour, in the " Uni- 
yersalist Magazine," Vol. V. pp. 157, 161, 165, 169. 
Also Mr. Balfour's " Second Inquiry,'' pp. 326 - 337. 
Mr. Balfour's argument is absolutely incontrovertible. 
See also Rev. H. Ballou's sermon on the passage 
which gave occasion to his noted controversy with 
Rev. Timothy Merritt. See also the note from Ham- 
mond, in Paige's " Selections." 

LXXIV. And for this cause God shall send them strong delu- 
sion, that they should believe a lie ; that they ail might be damned 
who believed not the truth, but had pleasure in unrighteousness." 
2 Thess. ii. 11, 12. 

We shall not undertake the explanation of this pas- 
sage any further than to show, that it affords no proof 
of the doctrine of endless misery. Those who desire a 
fuller explanation, are referred to Paige's " Selections " 
on the passage, and Ballou's " Select Sermons," No. 
VIII. 

" That they all might be damned who believed not 
the truth." Does the apostle give the slightest hint, 
that this damnation must be endured in the future im- 
mortal existence ? Not at all. Adam Clarke renders 
the passage, " that they may all be condemned who be- 
lieved not the truth." Who would have supposed the 
apostle to refer to the immortal state, if the word con- 
demned had been used in the common translation ? 
See remarks on 1 Cor. xi. 29, Sect. LXIX. of this 
chapter. Mr. Balfour, whose valuable works have con- 
tributed so much to the stock of Biblical criticism, 
says, on this text ; " The words damned and damna- 
tion have a most terrific sound in most people's ears, 
and instantly lead their minds into a future state of ex- 



NEW TESTAMENT PASSAGES EXPLAINED 



195 



istence. But the same word is rendered condemn, 
judge, and in a variety of other ways in our common 
version. Is it asked, What damnation does the apostle 
refer to ? I answer ; the condemnation which is the ef- 
fect of unbelief, and the punishment which is called the 
wrath of God (Matt. iii. 7), and the damnation of hell 
(Matt, xxiii. 33). Strong delusion came on the unbe- 
lieving Jews ; they believed a lie, and were all damned 
or punished, for the wrath of God came upon them to 
the uttermost." " Essays," p. 248. Mr. Ballou says ; 
" This damnation must exist where and when the de- 
lusion exists, for it depends upon it. We have no- 
ticed, that the words damned, condemned, &€., have 
been applied to a future, eternal state ; but Jesus him- 
self speaks as follows ; c For God sent not his San 
into the world to condemn the world, but that the world 
through him might be saved. He that believeth on 
him is not condemned ; but he that believeth not is 
condemned already ; because he hath not believed in 
the name of the only begotten Son of God. And this 
is the condemnation, that light is come into the world, 
and men loved darkness rather than light, because their 
deeds are evil. 5 St. Paul speaks to Timothy of some 
as ' having damnation,' in the present tense. To the 
Romans, he says, ' He that doubteth is damned if he 
eat." St. Peter speaks of some, 4 whose judgment 
now of a long time lingereth not, and their damnation 
slumbereth not.' All this is in this world, where unbe- 
lief and sin are, and where their consequences are." 
" Select Sermons," p. 115. 

LXXV. " How shall we escape, if we neglect so great salvation ? " 
Heb. ii. 3. 

That this passage does not prove any thing against the 
final salvation of all men ; or, in other words, does not 
prove that God's will in the salvation of all men will 
not be accomplished, may be understood by many con- 
siderations, especially by its connexion. See the con- 
text with the text ; " For if the word spoken by an- 
gels was steadfast, and every transgression and disobe- 



196 PLAIN GUIDE TO UNIVERSALISM. 



dience received a just recompense of reward ; how 
shall we escape, if we neglect so great salvation." 

Now, the plain sense of this passage is this ; If under 
the law, those transgressions by which the people vio- 
lated the commandments of God were justly punished, 
it is reasonable to suppose, that we, if we neglect obe- 
dience to the gospel, shall by no means escape the due 
reward of our infidelity and disobedience. But as there 
are no intimations in the law of Moses, that those who 
transgressed would be punished in a future state, so, 
from the analogy to which the apostle alludes, there is 
no argument to prove that those who neglect the gospel 
in the present time, will suffer for so doing in a future 
world. If it can be made to appear, that either Moses 
or any of the prophets spake of the punishment of sin 
in a future world, we shall not attempt to disprove such 
punishment by the New Testament. Jesus says, 
u Think not that I am come to destroy the law and the 
prophets ; I am not come to destroy, but to fulfil." 
The Saviour renders no part of the law null, nor does 
he denounce any threatenings against sin, which are not 
contained in the divine law. 

LXX VI. " Of the doctrine of baptisms, and of laying on of hands, 
and of resurrection of the dead, and of eternal judgment." Heb. 
vi. 2. 

After noticing the expression, eternal judgment , 
Peirce remarks ; " The common interpretation makes 
this to refer to the final judgment." He then adds ; 
" I think that the words are to be understood in a very 
different manner, and y.Qt\ua here seems to me to be put 
for temporal judgments. Thus the word is used, 1 Pe- 
ter iv. 17 ; c The time is come that judgment must begin 
at the house of God ; 7 where the context will not suffer 
us to take it in any other sense ; compare ver. 16, 18, 
19. So again, 1 Cor. xi. 29 ; c He that eateth and 
drinketh unworthily, eateth and drinketh judgment to 
himself , not discerning the Lord's body.' What this 
judgment was, appears by the next verse ; 'for this 



NEW TESTAMENT PASSAGES EXPLAINED. 197 



cause, many are weak and sickly among you, and many 
sleep. ' See also verse 34, The word aiwvtog, which 
we have rendered eternal, I take, to respect not the 
time to come, but the time past, and to signify ancient, 
or past long ago. That the word is thus used without 
any respect to eternity, we may see, Rom. xvi. 25 ; 2 
Tim. i. 9 ; Titus i. 2. See also these places in the 
LXX., Psalm lxxvii. 5 ; Prov, xxii. 28 ; Jer. xviii. 
15 ; Ezek. xxxvi. 2. According to this account of 
the words, we may consider the Jewish religion as es- 
tablished by the ancient and tremendous judgments, of 
the execution of which, the books of Moses give an 
account ; such as the deluge, the destruction of Sodom 
and Gomorrah, and more especially, the drowning cf 
Pharaoh and his host in the Red Sea, and perhaps the 
judgments of God upon the Israelites in the wilderness 
for their impenitence and unbelief. Of this last he had 
indeed treated before, but not as a foundation of the 
Jewish religion, but as an example by which Christians 
might be warned." * 

LXXVII. st For it is impossible for those who were once enlight- 
ened, and have tasted of the heavenly gift, and were made partakers 
of the Holy Ghost, and have tasted the good word of God, and the 
powers of the world to come, if they shall fall away, to renew them 
again unto repentance ; seeing they crucify to themselves the Son 
of God afresh, and pat him to an open shame." Heb. vi. 4-6. 

We avail ourselves in part of the thoughts of a 
friend on this passage, published several years since. 

We will now seek the true meaning of the text, 
which may be discovered by the smallest capacity, un- 
biased by the prejudices of education. And it appears 
manifest that the text must mean either, 1st. That God 
himself cannot possibly renew those " who were once 
enlightened," fee, to repentance ; or, 2nd. That they 
themselves cannot repent, or, 3d. That the apostle 



* See ** Paraphrase and Notes on the Epistles," &c., by the late 
Reverend and learned Mr. Jas. Peirce ? of Exon. London.' 1733- 
17* 



198 



PLAIN GUIDE TO UNIVERSALISM, 



Paul, by his labors with them, could not possibly renew 
them to repentance. 

1. With reference to the first position we think it 
evident, that Paul did not mean that the Almighty Ruler 
of the world could not possibly renew them to repent- 
ance. For the Scriptures teach that all things are pos- 
sible with God. — Moreover, his supreme power is un- 
disputed throughout the world. And all parts of nature 
show forth the infinity and omnipotence of Jehovah. 
We cannot think there will be controversy on this 
point ; but that all will admit that God can do any 
thing which does not involve in itself a necessary con- 
tradiction or impossibility. 

2. That the apostates themselves cannot possibly 
repent. 

If man becomes incapable of repentance, he will be 
no longer a moral agent ; nor will he be under any ob- 
ligation to do that which he cannot do ; and we submit 
the serious question, whether it would not be more con- 
sistent with our views of the character of God, to sup- 
pose he would give the sinner a disposition to repent, 
rather than to give him an inability to repent ? Fur- 
ther, it would seem, if the Divine Being became satis- 
fied with the everlasting existence of sin, that all 
good beings should be also satisfied with it ; and re- 
pentance being no longer the object of any good desire, 
would then cease to be a virtue. 

3. There remains, therefore, but the last position 
which can be rationally supported, and which is, that 
Paul only meant, that it was impossible for him, by his 
preaching to apostate Christians, to renew them again 
to repentance. This pious and faithful apostle of 
Christianity was speaking of his labors and ministry, 
and those who might espouse his doctrine and feel the 
power and energy of Christ, repent and live in obedi- 
ence to those divine precepts for a time, but fall away 
and thus crucify the Son of God afresh and put him to 
an open shame, by rejecting the cause they had espous- 
ed and loved. The apostle seems to think, that, as 



NEW TESTAMENT PASSAGES EXPLAINED, 199 



he had preached repentance unto them, and had once 
been instrumental in bringing them through repentance 
to the love and enjoyment of the Gospel, and as they 
had once tasted the saving bread of God, and the pre- 
libations of a glorious immortality, if they should fall 
away, it would be impossible for him to add any thing 
to what he had already said to them on the subject, or 
to bring them back again to the faith and fellowship of 
the Gospel. Hence, he opens the subject in these 
words, " therefore, leaving the principles of the doc- 
trine of Christ, let us go on unto perfection, not laying 
again the foundation of repentance from dead works 
and of faith towards God." He then proceeds to give 
the words of our text as the reason why he would go 
on, and not lay again the foundation of repentance, be- 
cause it was impossible (for him by preaching) to renew 
them, &c. 

It was impossible for him, because he could add 
nothing to what they already knew on that subject ; and 
now, after they had been once enlightened into the di- 
vine and glorious principles of our Saviour's moral 
kingdom ; after they had tasted the riches of a Father's 
love, and had sweetly anticipated the incorruptible joys 
of his glorious kingdom, if they would now turn to the 
beggarly elements of the world and renounce these 
heavenly hopes and joys for the paltry pleasures and 
evanescent follies of sin, he could have no hope to re- 
claim them. But we cannot suppose this apostle 
meant, that the Almighty Sovereign of the universe 
could not warm their hearts and bring them again to 
" look on him they pierced and mourn," for he has 
declared, that " every tongue shall confess to God," 
and that u every tongue shall confess that Jesus Christ 
is Lord, to the glory of God the Father." Let this 
text, then, be understood in accordance with reason, 
with the Scriptures generally, and with its context ; 
and it involves no absurdity, but clearly corresponds 
with the adorable character of our heavenly Father, 
and all his merciful designs ; with all the vast and ar~ 



200 PLAIN GUIDE TO UjNTIVERSALISM. 



dent desires of Divine humanity. So that, notwith- 
standing this text, we may all have hope in God, and a 
triumphant faith in the final renovation of the moral 
universe, and the purity, glory, and immortality of the 
intelligent creation. Amen. 

LXXVIII. " And as it is appointed unto men once to die, and 
after this the judgment, " Heb. ix. 27. 

The correct view of this passage, which we have 
here partly quoted, is given, as we view it, in the fol- 
lowing extract from a pamphlet published many years 
since, by Rev. David Pickering, then of Hudson, 
New York. 

" The other passage which was quoted for the same 
purpose, is recorded in Heb. ix. 27. c And as it is 
appointed unto men once to die, but after this the 
judgment,- — The hearer will readily discover 
that something is wanting in this sentence to complete 
the sense, — and as this is supplied in the next words 
of the apostle, we will read the whole in connexion. 
6 And as it is appointed unto men once to die, but after 
this the judgment : so Christ was once offered to bear 
the sins of many ; and unto them that look for him 
shall he appear the second time without sin unto salva- 
tion.' 

" Now be careful to observe, that as it was appointed 
unto men once to die, and after this the judgment, so, 
that is, in like manner, Christ teas once offered to bear 
the sins of many ; or of the multitudes. How was 
Christ once offered ? Answer, as a sacrifice for sin. 
By whom was he offered ? Answer, he offered himself; 
because he was the High Priest of a better testament 
than that which preceded it. See verses 11, 14. 15. 
The way is now open for an easy and consistent expla- 
nation of this text. The apostle has devoted four 
chapters of this epistle to a comparison of the priest- 
hood of Aaron, and that of Christ ; beginning with 
the seventh, and closing with the tenth. In the chapter, 
of which the words under consideration are a part, he 



NEW TESTAMENT PASSAGES EXPLAINED. 



201 



treats the priesthood of Aaron and its ceremonies, as a 
shadow of the priesthood of Christ ; and informs us, 
that the Jewish high priest went alone once every year 
into the second tabernacle, but not icithout blood, which 
he offered for himself, and for the errors of the people. 
This, he tells us, was a figure, and that the gifts and 
sacrifices that were thus offered, could not render him 
perfect who performed the service. Verses 7, 9. For, 
saith he, it is not possible, that the blood of bulls and of 
goats should take away sins. Chap, x. 4. 

"Let it be distinctly understood, that the high priest 
offered the blood (which is the life) of the sacrifices, by 
which himself and the whole house of Israel were cer- 
emonially purified. By ceremonial purification, I 
mean to be understood, that God was pleased, through 
the offering of the sacrifice, to accept both the high 
priest and all the people. c Without shedding of blood, 
is no remission.' Verse 22. Hence, the high priest 
under the law, is represented as being slain, that is, (by 
proxy) in those sacrifices that were offered. After 
being thus slain, the high priest entered into the holy 
place beyond the veil, and presented his offering before 
the mercy-seat, while all the congregation of Israel 
w 7 ere anxiously waiting without, for the token of their 
acceptance with God. 

" When they heard the sound of the golden bells, 
that were attached to the garment of the high priest, 
the w 7 hole multitude shouted aloud for joy, knowing that 
this was the signal of the acceptance of their high priest, 
and with him, all the congregation, whom he represent- 
ed. This, the apostle considers, as a figure of the 
sacrifices and priesthood of Christ ; and, therefore, uses 
the following language : Verses 24-28. "Christ is 
not entered into the holy places made with hands, 
which are the figures of the true ; but into heaven it- 
self, now to appear in the presence of God for us : nor 
yet that he should offer himself often, as the high priest 
entereth into the holy place once a year with blood of 
others ; for then must he often have suffered since the 



202 PLAIN GUIDE TO UNIVERSALISM. 



foundation of the world : but now once in the end of 
the world hath he appeared to put away sin by the sac- 
rifice of himself ; and as it is appointed unto men 
(priests under the law) once to die, (in the sacrifice as 
before explained) and after this the judgment : (in 
which the high priest was accepted, and himself and all 
the multitudes of the house of Israel were acquitted 
and obtained ceremonial justification:) — so (in like 
manner, as the priests under the first testament were 
appointed to die) Christ was once offered to bear the 
sins of many.' Now, as the judgment which decided 
the temporal destiny of the Israelites under the first tes- 
tament took place when the high priest entered into the 
holy place, so the judgment which decided the spiritual 
and endless destiny of the human race, took place when 
Christ entered into heaven itself, with the blood or spirit 
of the everlasting covenant, and c obtained eternal re- 
demption fcr us.' Chap. ix. 12. 

u The difference between these priesthoods appears 
to be this : The first was temporal, the second was 
spiritual. The high priest of the first covenant could 
not offer himself as a sacrifice, and was, therefore, ne- 
cessitated to seek a substitute, which was in those 
beasts that were slain for the service of the temple. 
But in Christ we find both the offering and the Priest. 
It was he that entered through the veil, to appear in the 
presence of God for us ; and was accepted in that he 
offered. 

" Christ, therefore, being accepted with the Father, 
all the human family were accepted in him. That no 
doubt may be entertained that this offering was of uni- 
versal application, the apostles assure us, that Jesus 
Christ by the grace of God tasted death for every man, 
— that he gave himself a ransom for all, to be testified 
in due time, — that he is the propitiation for the sins of 
the whole world. See chap. ii. 9 ; I Tim. ii. 6 ; 1 John 
ii. 2." 

" After this the judgment." That is, after the figu- 
rative death of the high priest came the judgment. 



NEW TESTAMENT PASSAGES EXPLAINED. 203 



Hence we read of Aaron, the first high priest, " and 
thou shalt put in the breast-plate of judgment, the 
Urim and the Thummim ; and they shall be upon 
Aaron's heart, when he goeth in before the Lord ; and 
Aaron shall bear the judgment of the children of 
Israel upon his heart before the Lord continually." 
This judgment came after the figurative death of the 
high priest ; and hence it is said, u As it is appointed 
unto men (the men, it should be translated,) once to 
die, and after this the judgment, so Christ was once 
offered," &c. 

See Ballou's " Select Sermons," No. I. and also 
an article in the " Universalis! Expositor," VoL II. 
pp. 58-65. 

LXXIX. " For if we sin wilfully after that we have received the 
knowledge of the truth, there remaineth no more sacrifice for sins, 
but a certain fearful looking for of judgment and fiery indignation, 
which shall devour the adversaries. He that despised Moses' law 
died without mercy under two or three witnesses; of how much 
sorer punishment, suppose ye, shall he be thought worthy, who hath 
trodden under foot the Son of God, and hath counted the blood of 
the covenant, wherewith he was sanctified, an unholy thing, and 
hath done despite unto the Spirit of grace ? For we know him that 
hath said, Vengeance belongeth unto me, I will recompense, saith 
the Lord. And again, The Lord shall judge his people. It is a fear- 
ful thing to fall into the hands of the living God." Heb. x. 26-31* 

V. 26. " For if ice sin wilfully," &c. The sinning 
wilfully, here means, as we apprehend, renouncing the 
religion of Christ. The writer of the epistle had ex- 
horted the Hebrews, ver. 23, to " hold fast the profes- 
sion of their faith without wavering," because God 
was faithful. He tells them not to forsake the assem- 
bling of themselves together, ver. 25, but to exhort 
one another, especially, as they saw the clay approach- 
ing, that is, the day in which God was about to visit the 
Jews for their sins. He then, with the same sub- 
ject in his mind, says, " For if we sin wilfully after 
that we have received the knowledge of the truth," that 
is, if we abandon our profession after we have once been 



204 PLAIN GUIDE TO UNIVERSALIS*!, 



made acquainted with the doctrine of the Gospel, 
" there remaineth no more sacrifice for sin." The 
Jewish sacrifices were done away in Christ, as the 
apostle had argued in the former part of this epistle. 
Hence, in order to deter them who put a value on sac- 
rifices from forsaking the sacrifice of Christ, he tells 
them there remained no other ; and if they abandoned 
this, there remained no sacrifice at all. They might, 
indeed, again embrace the Christian sacrifice ; but, when 
they rejected that, "there remained no more sacrifice 
for sins." 

V. 27. " But a certain fearful looking for of 
judgment." As the Jews under the law, if they 
neglected the regular sacrifices, were exposed to the 
judgment of God, so in this case, if they rejected the 
Christian sacrifices, as there was no other, there re- 
mained to them nothing but a dreadful expectation of 
judgment, and fiery indignation. This judgment and 
fiery indignation fell upon them, in the destruction of 
their city and nation, shortly after. In order to show 
the justice of punishing those who rejected the Gospel, 
the apostle refers to the punishment inflicted on those 
who contemned the law of Moses. See next verse. 

V. 28. u He that despised Moses'* law died ivithout 
mercy " &c. That is, judicial mercy, or extenuation 
or mitigation of punishment, on the testimony of two 
or three witnesses. Thus Korah, Dathan, and Abiram 
died. Num. xv. 30. See also Deut. xvii. 6. 

V. 29. M Of how much sorer punishment shall he he 
thought worthy, who hath trodden under foot the Son of 
God," &c. The argument here is, if men were pun- 
ished with death for despising the law of Moses, how- 
much more severe must be their punishment, who wil- 
fully reject the doctrine of Christ. The punishment 
of those Jews who rejected the Gospel, in which apos- 
tates were also involved, w T as more dreadful by far than 
any thing that had ever been inflicted on that nation be- 
fore. It seems to have been the punishment which 
was inflicted on the Jews at the time their city was de- 



NEW TESTAMENT PASSAGES EXPLAINED. 205 

stroyed to which the apostle here referred. And was 
it not a u sorer punishment" than any of the Jews had 
ever suffered, for despising the law of Moses ? Jesus 
described it so. He said, in view of the approaching 
misery, u then shall be a time of trouble, such as was 
not since the beginning of the world to this time, no 
nor ever shall be." That it was more severe than 
mere death under the law of Moses, is apparent, be- 
cause it was death connected with the most cruel tor- 
ture, death by pestilence, death by starvation. The 
punishment of the Jews was so dreadful during the 
siege of the city by the Romans, that they sought death 
as a refuge. Josephus, speaking of the distress of the 
city, and of the multitudes who died by famine, says, 
" As for burying them, those that were sick themselves 
were not able to do it, and those that were hearty and 
well were deterred from doing it, by the great multitude 
of those dead bodies, and by the uncertainty there was 
how soon they should die themselves ; for many died 
as they were burying others, and many ivent to their 
coffins before that fatal hour was come. Nor were there 
any lamentations made under these calamities, nor were 
heard any mournful complaints ; but the famine con- 
founded all natural passions ; for those who were just 
going to die looked upon those that were gone to their 
rest before them, with dry eyes and open mouth. A 
deep silence also, aud a kind of deadly night, had seized 
upon the city ; while yet the robbers were still more 
terrible than the miseries were themselves ; for they 
broke open those houses which were no other than 
graves of dead bodies, and plundered them of what 
they had, and, carrying off the coverings of their bodies, 
went out laughing, and tried the points of their swords 
in their dead bodies ; and, in order to prove what met- 
tle they were made of, they thrust some of those 
through that still lay alive upon the ground ; but for 
those that entreated them to lend them their right hand 
and jioord to despatch them, they were too proud to 
grant their requests, and left them to be consumed by 
18 



206 



PLAIN GUIDE TO UXIVERSALISM. 



the famine.-' This, as every one will readily see. was 
a u sorer punishment.'' than death inflicted by judicial 
authority, for despising the law of Moses. 

V. 30. " For we know," &c. See Deut. xxxii. 
35, 36. The apostates from Christianity need not 
persecute the steadfast Christians ; vengeance belonged 
to God, — he would render a recompense. The Lord 
shall judge, that is, avenge, his people. He will vindi- 
cate Christianity against the aspersions of its enemies, 
and cause the righteous to shine forth as the sun in the 
kingdom of their Father. He will pay back most fear- 
fully on these apostates, their persecutions of the faith- 
ful disciples. 

V. 31. " It is a fearful thing to fall into the hands 
of the living God ! " To fall into the hands of God, in 
this instance, is an idiom signifying to fall under the se- 
verity of the divine judgments. In one sense we are 
all in the hands of God ; we are the subjects of his 
power, and he can do by us as he will. This consid- 
eration, however, is by no means a fearful one, but is a 
source of consolation and joy to every believer of the 
Gospel. But to those who fell under the divine judg- 
ments by which Jerusalem was destroyed, it was a 
fearful thing. They found it so, and they confessed 
it so. There was then a fearful looking for of judg- 
ment. The time was called " the great and dreadful 
day of the Lord." There was then, as we have shown, 
a time of trouble, such as had not been since the be- 
ginning of the world to that time, and never should be. 
To fall under the severity of these judgments was in- 
deed a "fearful thing." 

But we are also to remember, that it is more safe, 
and consequently less fearful, to fall into the hands of 
God than to fall into the hands of men. See 2 "Sam. 
xxiv. 14. The reason is, the mercies of God are 
great, over all his works ; while, compared with his, 
even the tender mercies of men are cruelty. We may 
be certain, that while God executes justice upon us, he 
will so execute it as to accomplish his merciful design 



NEW TESTAMENT PASSAGES EXPLAINED. 



207 



of turning us away from our iniquities, making us par- 
takers of holiness, and causing us to enjoy the peacea- 
ble fruit of righteousness. So that, although the divine 
judgments seem fearful, when viewed alone, yet, when 
considered in connexion with the effect they are de- 
signed to produce, they lose much of their dresdful- 
ness, and appear to be displays of mercy instead of 
anger and wrath. Let us, therefore, neither despise the 
chastening of the Lord, nor faint when we are rebuked 
by him. Heb. xii. 5-11. 

LXXX. " Women received their dead raised to life again ; and 
others were tortured, not accepting deliverance ; that they might ob- 
tain a better resurrection." Hebrews xi. 35. 

That they might obtain a better resurrection* —bet- 
ter than what ? Does it mean, that there are two kinds 
of resurrection into the future state, the one better than 
the other ? We think not ; we think the comparison 
was between the resurrection into the future, and a re- 
turn to the present life, the former being declared to be 
better than the latter. We think the natural sense of 
the passage leads to this interpretation. Mark, 1st. 
u Women received their dead raised to life again,* 5 
Here was one resurrection. Adam Clarke, the Meth- 
odist, supposes the writer in Hebrews to refer to the 
case of the woman of Zarephath, (1 Kings xvii. 21,) 
whose son Elijah raised to life ; and to that of the Shu- 
namite, (2 Kings iv. 34.) These women received 
their dead children raised to life again, that is, the dead 
children were called back again into this state of exist- 
ence. 2d. Immediately in connexion with this circum- 
stance, the writer in Hebrews adds, that " others were 
tortured, not accepting deliverance, that they might ob- 
tain a better resurrection." Better than what? Ans. 
Better than calling the dead back again into this world. 
The unavoidable inference is, that a resurrection of the 
dead into the immortal existence is better than to bring 
them back again into this world ; a fact which is well 
established by Scripture, but which is not very favor- 



208 



PLAIN GUIDE TO UNIVERSALISM. 



able to the doctrine of punishment after the resurrec- 
tion. 

Dr. Doddridge's note on this subject is worthy of a 
place. He says ; u Dr. Owen understands this, as if 
the apostle had meant the better resurrection ; that is, 
the resurrection which is better than the resurrection of 
the wicked. But it is observed by Jacobus Capellus, 
that most probably in that case, the article would have 
been prefixed, xrjg TCQeUtovog dvaozdoswg. The opinion of 
Crellius and Dr. Hammond is, that the word better is 
to be understood as opposed to a present remission of 
their torments ; and this sense I have adopted in the 
paraphrase, supposing it bears a respect to the deliver- 
ance they would not accept, mentioned in the words 
immediately preceding, Mr. Hallett is exceedingly 
clear, that the opposition lies between the resurrection 
to eternal life, which these martyrs expected, and the 
resurrection of the dead children to life in this world, 
mentioned in the first clause of the verse." Other quo- 
tations might be made from eminent orthodox commen- 
tators, confirming the view taken by Dr. Doddridge, 
Crellius, Dr. Hammond, and Mr. Hallett ; but we be- 
lieve, that the passage is itself so clear, and the author- 
ity already adduced so respectable, no further confirm- 
ation can be desired. 

LXXXI. " Follow peace with all men, and holiness, without 
which no man shall see the Lord." Heb. xii. 14. 

To see the Lord is, by some, supposed to signify being 
in his immediate presence, in the immortal world ; and 
it is thought the passage intimates, that some will never 
thus see him. But, however true it is, that all men 
must be perfectly holy before they can be perfectly 
happy in the future life, still the phrase to see God is 
used, by the Hebrew writers, to denote a state of spir- 
itual honor and enjoyment in the present life. The ex- 
pression arose from the customs of the eastern kings. 
" To behold the king's face, was considered an honor 
and happiness ; much more to see it habitually, that is, 



NEW TESTAMENT PASSAGES EXPLAIXED. 209 



to be employed in his immediate service, and to enjoy 
Lis favor. Thus also the expression to see God. signi- 
fies to experience his friendship, and to be admitted to 
the greatest happiness in his presence ; whereas, not to 
see him, is to be shut out from his favor, and to be- 
under his awful displeasure. Christ says of his hum- 
blest followers, that in heaven their angels do always 
behold the face of his heavenly Father ; referring to the 
usage of earthly courts, where such as always behold 
the monarch's face were highest in office and regard. 
By this he. signified, that these little ones had a powerful 
interest in heaven, and we*e peculiarly dear to God 
himself ; so that it became men to take heed how 
they despised them (Matt, xviii. 10). To sit next the 
king, especially on his right hand, was a mark of the 
highest honor and dignity (1 Kings ii. 19 ; Matt, xx, 
20-23; Heb. i. 3)." Nevin's " Biblical Antiqui- 
ties," i. 247. 

LXXXII. ci For our God is a consuming fire." Heb. xiL 29. 

This passage is often used to give force to the doc- 
trine of endless misery, and thus to frighten the weak 
and timid Let us look for the true sense. 

The passage is a quotation from Deut. iv. 24 : " For 
the Lord thy God is a consuming fire." If the reader 
will peruse the twenth-fourth chapter of Deuteronomy , 
he will perceive, that it is part of an exhortation which 
Moses delivered to the children of Israel. He was 
drawing near the end of life, and must soon take leave 
of the people, who were about entering into the prom- 
ised land. Many of them had not been eyewitnesses 
of the remarkable dealings of God with the Jews, 
while they were on their journey to Canaan, and Moses 
seems to have judged it necessary to recite, in brief, the 
history of those transactions. He exhorts the people 
to obey God's law ; and, having reverted to the danger of 
their being led into idolatry, and to the signal judgments 
with which God had consumed the idolatrous nations 
around them ? he tells them to take heed, and to re- 
18* 



210 PLAIN GUIDE TO UNIVERSALISM. 



member, the judgments with which God had consumed 
others, adding ; " For the Lord thy God is a con- 
suming fire, and a jealous God." In the twelfth of 
Hebrews, Paul was exhorting the Jews to give due at- 
tention to the voice of God in the new covenant of his 
mercy. He tells them, they had come to Mount Zion, 
&c. &c, 44 and to Jesus, the mediator of the new cov- 
enant, and to the blood of sprinkling, that speaketh better 
things than that of Abel." He then adds, 44 See that 
ye refuse not him that speaketh. For if they escaped 
not who refused him that spake on earth, [that is, those 
Jews who were regardl^s of the word God spake 
unto them,] much more shall we not escape, if we turn 
away from him that speaketh from heaven." He then 
proposes the same incentive to obedience, which Moses 
had done ; 46 For our God is a consuming fire." 

In view of these circumstances, 1 think we come 
plainly to the following conclusion ; God was said to be 
44 a consuming fire ," because he was the source of those 
judgments which he sent upon the Jews for their sins, 
and by which they were consumed. Hence, when the 
children of Israel were about to cross Jordan, to re- 
lieve them of all fear of their enemies, Moses said to 
them, 44 Understand therefore this day, that the Lord 
thy God is he which goeth over before thee ; as a con- 
suming fire he shall destroy them ; and he shall bring 
them down before thy face ; so shalt thou drive them 
out and destroy them quickly, as the Lord hath said 
unto thee." 

There are abundant evidences in Scripture, that 
44 God is a consuming fire." We read, 2 Thess. ii. 
8, 44 then shall that wicked be revealed, whom the Lord 
shall consume with the spirit of his mouth, and shall 
destroy with the brightness of his coming." See Ex- 
odus xxxii. 10 ; xxxiii. 3. See also Jer. ix. 16 ; 44 1 
will send a sword after them till I have consumed 
them." xiv. 12 ; 44 1 will consume them by the sword, 
and by the famine, and by the pestilence." Ezek. xliii. 
8 ; 44 1 have consumed them in mine anger." 



NEW TESTAMENT PASSAGES EXPLAINED. 211 



Thus we see, that the passage we are considering 
gives no hint of endless punishment, or of any punish- 
ment, out of this state of being. And it should be 
always remembered, that all God's judgments are ren- 
dered in mercy. " He doth not afflict willingly, nor 
grieve the children of men." And, although these 
judgments are sometimes terrible, and often involved 
in deep mystery to human wisdom, still, from the clear 
knowledge we have of the principles of the divine gov- 
ernment, we believe that all have a benevolent tenden- 
cy, and that they shall result in good, even to those 
who are exercised thereby. 

LXXXIIL " For the time is come that judgment must begin at 
the house of God ; and if it first begin at us, what shall the end be of 
them that obey not the gospel of God ? And if the righteous scarce^ 
ly be saved, where shall the ungodly and the sinner appear." 1 Peter 
w. 17, 13. 

The comment of Dr. Adam Clarke on this text is 
so agreeable to my own views, that I offer it without fur- 
ther remark. 

" Judgment must begin at the house of God.] Our 
Lord had predicted, that, previously to the destruction 
of Jerusalem, his own followers would have to endure 
various calamities. See Matt. xxiv. 9, 21, 22 ; Mark 
xiii. 12, 13 ; John xvi. 2, &c. Here his true disci- 
ples are called the house or family of God. That the 
converted Jews suffered much from their brethren, the 
zealots or factions into which the Jews were then di- 
vided, needs little proof ; and some interpreters think 
that this was in conformity to the purpose of God. 
Matt, xxiii. 35. (That on you may come all the righ- 
teous blood shed from the foundation of the world,) - — 
' That the Jewish Christians were to be involved in the 
general punishment ; and that it was proper to begin at 
them, as a part of the devoted Jewish nation, notwith- 
standing they were now become the house of God ; 
because the justice of God would, thereby, be more il- 
lustriously displayed.' See Macknight. But, prob- 
ably, the word which we here translate jmgment, 



212 



PLAIN GUIDE TO UTsIVERSALISM. 



may mean no more than affliction and distress ; for it 
was a Jewish maxim, that when God w T as about to pour 
down some general judgment, he began with afflicting 
his own people j in order to correct and amend them ; 
that they might be prepared for the overflowing 
scourge. 

" And if it first begin at us] Jews, who have repented 
and believed on the Son of God. What shall the end 
be of them, the Jews who continue impenitent, and obey 
not the gospel of God ? Here is the plainest reference 
to the above Jewish maxim ; and this, it appears, was 
founded upon the text which St. Peter immediately 
quotes. 

" And if the righteous scarcely be saved] If it shall 
be with extreme difficulty that the Christians shall es- 
cape from Jerusalem, when the Roman armies shall 
come against it, with the full commission to destroy it, 
where shall the ungodly and the sinner appear ? Where 
shall the proud Pharisaic boaster in his own outside ho- 
liness, and the profligate transgressor of the laws of 
God, show themselves^ as having escaped the divine 
vengeance ? The Christians, though with difficulty, 
did escape, every man ; but not one of the Jews es- 
caped, whether found in Jerusalem or elsewhere. 

" It is rather strange, but it is a fact, that this verse 
is the Septuagint translation of Prov. xi. 31. c Be- 
hold the righteous shall be recompensed in the earth ; 
much more the wicked and the sinner.' For this, the 
Septuagint and St. Peter have ; c If the righteous 
scarcely be saved, where shall the ungodly and the sin- 
ner appear ? ' Such a latitude of construction can 
scarcely be accounted for. The original signifies this ; 
c Behold, to the righteous it shall be returned on the 
earth ; and to the wicked and the transgressor.' 

" The Chaldee Paraphrast has given this a different 
turn ; c Behold, the righteous shall be strengthened in 
the earth ; but the ungodly and the sinner shall be con- 
sumed from the earth.' 



KEW TESTAMEjNT PASSAGES EXPLAINED. 



213 



u The Syriac thus ; "If the righteous scarcely live, 
the ungodly, and the sinner, where shall he stand ? ' 

" The Arabic is nearly the same as the Septuagint ; 
and the apostle and the Vulgate follow the Hebrew. 

" I have, on several occasions, shown, that when 
Cestius Gallus came against Jerusalem, many Chris- 
tians were shut up in it ; when he strangely raised the 
siege, the Christians immediately departed to Pella, in 
Coelosyria, into the dominions of king Agrippa, who 
was an ally of the Romans ; and there they were in 
safety ; and it appears from the ecclesiastical historians, 
that they had but barely time to leave the city before 
the Romans returned under the command of Titus, and 
never left the place till they had destroyed the temgle, 
razed the city to the ground, slain upwards of a million 
of those wretched people, and put an end to their polity 
and ecclesiastical state." 

See " Universalist Expositor," Vol. III. p. 375 ; 
Ballou's " Select Sermons," No. VI. 

LXXXIV. 2 Peter ii. 4, 9. 

For an explanation of this passage, see my re- 
marks on Jude, ver. 6, Section LXXXVIII. of this 
chapter. 

LXXXV. 2 Peter ii. 17. 

For an explanation of this passage, see remarks on 
Rev. xiv. 9-11, Sect. XCII. of this chapter. 

LXXXVI. 2 Peter iii. 7-13. 

This passage has been frequently used to prove the 
destruction of the material earth, and a day of judgment 
in the future state. We have shown repeatedly in 
these pages, that God's judgments are in the earth. 
But as this text is not generally adduced in support of 
strictly endless misery, we pass it here, by merely ob- 
serving, that those who wish to see an explanation of 
the whole subject, are referred to the " Universalist 
Expositor," Vol. III. 34-52. Balfour's " Essays," 
p. 260. See also the learned notes of Hammond and 
Witsius on this subject, in Paige's " Selections." 



214 



PLAIN GUIDE TO UNIVERSALISM. 



LXXXVII. "If any man see his brother sin a sin which is not 
unto death, he shall ask, and he shall give him life for them that sin 
not unto death. There is a sin unto death ; I do not say that he 
shall pray for it. All unrighteousness is sin j and there is a sin not 
unto death." 1 John v. 16, 17. 

We apprehend, that the true sense of this passage is 
made manifest by the following paragraph from Home's 
" Introduction," LittelPs ed. Vol. III. p. 143. 

cc The Talmudical writers have distinguished the 
capital punishments of the Jews, into lesser deaths, 
and such as were more grievous ; but there is no war- 
rant in the Scriptures for these distinctions, neither are 
these writers agreed among themselves what particular 
punishments are to be referred to these two heads. A 
capital crime was generally termed a sin of death 
(Deut. xvii. 6) ; or a sin worthy of death (Deut. xxi. 
22) ; which mode of expression is adopted, or rather 
imitated by the apostle John, who distinguishes between 
a sin unto death, and a sin not unto death. (1 John v. 
16.) Criminals, or those who were deemed worthy of 
capital punishment, were called sons, or men of death ; 
(1 Sam. xx. 32; xxxi. 16. ; 2 Sam. xix. 28, marg. 
reading) just as he who had incurred the punishment of 
scourging was designated a son of stripes (Deut. xxv. 
16 ; 1 Kings xiv. 6). A similar phraseology was 
adopted by Jesus Christ, when he said to the Jews, ye 
shall die in your sins (John viii. 21, 24). Eleven dif- 
ferent sorts of capital punishments are mentioned in the 
sacred writings. 5 ' 

From the above, it appears that a sin unto death was 
a sin deserving of death, according to the Jewish code, 
and which could not be pardoned ; whereas, a sin not 
unto death was either a sin not deserving of death, or a 
sin which might be pardoned, after death had been de- 
nounced. We cannot see that the passage has any ref- 
erence whatever to the future state. 

Whoever will consult Adam Clarke the Methodist, 
on this subject, will find his views not to disagree with 
the foregoing. He closes by saying ; " I do not think 



NEW TESTAMENT PASSAGES EXPLAINED. 215 



the passage has any thing to do with what is termed the 
sin against the Holy Ghost, which I have proved no 
man can now commit. " 

The design of the apostle seems to have been, to 
cultivate in his brethren a merciful disposition, which 
would lead them, in every case where it was practica- 
ble, to intercede for the life of those who had sinned 
under the Jewish law. 

LXXXVI1I. " And the angels which kept not their first estate, 
but left their own habitation, he hath reserved in everlasting chains, 
under darkness, unto the judgment of the great day." Jude ver. 6. 

Is there any thing here which renders it necessary to 
apply this passage to any order of beings above men ? 
Men are frequently called angels in the Scriptures. Let 
the reader take any Greek Lexicon, we care not what 
one, and he will find that the w^ord &yyskog, is defined as 
signifying a human messenger, a legate, an agent, the 
bishop or president of a particular church, &c. &c. 
Certainly, then, the mere use of the word angel, does 
not show that this passage must have application to be- 
ings besides men. We read of the angel of the church 
of Ephesus (Rev. ii. 1) ; of the angel of the church 
of Smyrna (8) ; of the angel of the church of Perga- 
mos (12) ; of the angel of the church of Thyatira 
(18), &c. These were, without doubt, human beings, 
men, the ministers, elders, or messengers of those 
churches. The word angel is not u a name of nature, 
but of office," says Austin, in Leigh's Crit. Sacr. The 
angels, or messengers, who are spoken of in the pas- 
sage before us, kept not their first estate, or office, but 
left their habitation, or proper place, or station, by 
usurping the place of others, (as Macknight renders the 
words.) All this has taken place among men on the 
earth. 

Now let us take the rest of the verse. cc He hath 
reserved in everlasting chains under darkness, unto the 
judgment of the great day,"' What is there here that 
compels us to interpret this passage of any other state 



216 



PLAIN GUIDE TO UK1VERSALISM. 



of existence besides the present, or of any order of 
beings besides men ? A man confined in a dark place, 
may be said to be in u chains of darkness "; and a man 
bound in mental blindness, may be said to be in " chains 
of darkness." But these are said to be everlasting 
chains. True, and so are other things said to be ever- 
lasting, that belong strictly to this world. We read, in 
the Bible, of "everlasting mountains," Hab. iii. 6; 
the everlasting possession of C anaan. Gen. xvii. 8 ] 
xlviii. 4 ; the everlasting hills. Gen. xlix. 26 ; the ever- 
lasting priesthood of Aaron, Exod. xl. 15; Numb, 
xxv. 13 ; everlasting statutes, Lev. xvi. 34 ; and ever- 
lasting doors. Psalms xxiv. 7. Everybody must see, 
that the word everlasting furnishes no proof whatsoever, 
in itself, that the matter to which it is applied must needs 
be looked for in some other state of being. 

But at last I shall be told, that these angels must 
certainly belong to some other world, because they are 
said to be reserved "unto the judgment of the great 
day." But is there no judgment in this world ? We 
read, " Verily there is a God that judgeth [where ?] 
in the earth." Jesus said, " For judgment I am come 
into this world." He said again, " JSToio is the judg- 
ment of this world." And Peter said, " For the time 
is come, that judgment must begin at the house of 
God." There must be judgment in this world, if these 
passages of Scripture are true ; and we most sincerely 
and undoubtingly believe them to be true. But one 
question more. That "great day," when shall it be ? 
Is it yet future ? It is sufficient to say, in reply to this 
question, that any day was called the day of God, the 
great day, the great and terrible day of the Lord, when 
God visited men with any signal display of his power. 
So when he visited his rebellious people, the Jews, the 
time was said to be the great and terrible day of the 
Lord. See Joel ii. 1. " For the day of the Lord 
cometh ; it is nigh at hand." After describing the ap- 
proach of the destroying armies, and the consternation 
they would excite in every breast, the prophet adds, 



NEW TESTAMENT PASSAGES EXPLAINED. 217 



" And the Lord shall utter his voiee before his army ; 
for his camp is very great ; for he is strong that execut- 
eth his word ; for the day of the Lord is great and very 
terrible ; and who can abide it ? " verse 1 1. See also 
verse 31, and compare Acts ii. 16-20, and it will be 
seen, that Peter applies this language of Joel to the 
events connected with the introduction of Christianity 
into the world, and the destruction of the Jews. So 
we see that this time of visitation was called the great 
day of the Lord. In Zeph, i. 14. we read, " The 
great day of the Lord is near, it is near, and hast- 
eth greatly, even the voice of the day of the Lord ; the 
mighty man shall cry there bitterly." No one will think 
of applying this to eternity ; but yet it describes u the 
great day." So again, in Rev. vi. 17, it is said, " for 
the great day of his wrath is come ; and who shall 
be able to stand ? " Let me repeat, that we learn from 
the Scriptures now adduced, that any time of remarka- 
ble visitation was called u the great day " of the Lord. 
We then reaffirm the proposition, that there is nothing 
in the passage from Jude, which heads this article, that 
makes it necessary to apply it to any other beings be- 
sides men, or to any world besides that in which we now 
live. 

If any person will read the 5th, 6th, and 7th verses 
of Jude in connexion, he will see that three classes of 
persons are brought forward as illustrations and proofs 
of a fact which Jude had stated, verse 4. He was 
writing of the false teachers, who had crept unawares 
into the church, and showing that they were before of 
old ordained to condemnation, verse 4. They should 
not escape swift retribution, for, as Peter said, u whose 
judgment now of a long time lingereth not, and 
their damnation slumbereth not." 2 Pet. ii. 3. Their 
judgment was not in eternity ; it was coming upon them 
swiftly. To prove that this was the way God had ever 
dealt with men, Jude refers to three classes of men. 
1st, To those who were delivered out of Egypt, but 
were afterwards destroyed, because they believed not, 
19 



216 



PLAIN GUIDE TO UOTVERSALISM. 



[verse 5.] 2d. To those messengers, ministers, or 
angels, who kept not their proper offices ; and who, so 
far from escaping punishment, were doomed to dark- 
ness of mind, and were judged in the great day of 
God's visitation, [verse 6.] 3d. To the cities of So- 
dom and Gomorrah, who forsook God, and did wick- 
edly, and who were punished with an entire overthrow, 
[verse 7.] Is there not all the reason (we ask the 
candid reader) for men to apply the verses which speak 
of the rebellious and unbelieving Jews, and the wicked 
inhabitants of Sodom and Gomorrah, to the future 
world, and to make out that they were all superhuman 
beings, that there is to give the verse in question such 
an application ? 

LXXXIX. " Even as Sodom and- Gomorrah, and the cities about 
them, in like manner, giving themselves over to fornication, and 
going after strange flesh, are set forth for an example, suffering the 
vengeance of eternal fire." Jude, verse 7. 

We have spoken repeatedly, in these pages, of the 
destruction of Sodom and Gomorrah. See particular- 
ly what we have said on Matt. x. 15, Section IX. of 
this chapter. It cannot be necessary that we enlarge 
upon the subject here ; and we shall content ourselves 
by offering the following very full and learned note from 
the commentary of Dr. Whitby. 

ct That this is spoken not of the cities themselves, 
but of the inhabitants which dwelt in them, — that is, of 
them who had given themselves over to fornication, and 
gone after strange flesh, — is evident; but yet I con- 
ceive they are said to suffer the vengeance of eternal 
fire, not because their souls are at present punished in 
hell fire, but because they, and their cities, perished 
from that fire from heaven, which brought a perpetual 
and irreparable destruction on them and their cities. 

"For (1,) we have proved, —note on 2 Pet. ii. 6, 
and iii. 7, — that even the devils themselves are not tor- 
mented, at present, in that infernal fire, but only will be 
cast into it at the day of judgment ; and, therefore, 
neither do the wicked Sodomites yet suffer in those 



NEW TESTAMENT PASSAGES EXPLAINED. 219 



flames. (2,) I would admonish you, saith the apostle, 
though you once knew this, that Sodom and Gomorrah 
thus suffered the vengeance of eternal fire. Now, from 
the history of Genesis, and the writings of the proph- 
ets, they might know that these cities, and the inhabit- 
ants of them, were overthrown, el? v.lwra, with a per- 
petual desolation, Zeph. ii. 9, but they could not know 
from thence that their souls were afterwards cast into hell 
fire, (3,) To Stiypa, an example, is to be taken from 
something visible to, or knowable by, all who were to 
be terrified by it, especially when it is an example man- 
ifested and proposed. Now such was not the punish- 
ment of their souls in hell fire ; but nothing was more 
known and celebrated among authors, sacred and pro- 
fane, Jewish, Christian, and heathen writers, than the 
fire that fell down upon Pentapolis, or the five cities of 
Sodom, they being mentioned still in Scripture, as the 
cities which God overthrew with a perpetual desolation. 

u Nor is there any thing more common and familiar 
in Scripture, than to represent a thorough and irrepara- 
ble vastation, whose effects and signs should be still re- 
maining, by the word alcHviog, which we would here ren- 
der eternal, I will set thee, ug egyfiov alcZviqv, in places 
desolate of old, Ezek. xxvi. 20. I will destroy thee, 
and thou shalt be no more, ug jov mwva } forever, verse 
21. I will make thee, io\i.iiav alcoriGv, a perpetual desola- 
tion, and thy cities shall be built no more, chapter xxxv. 9. 
See also Ezek. xxxvi. 2 ; Isaiah lviii. 12. They have 
caused them to stumble in their ways, to make their land 
desolate, and ovgL/ua alcoviov, a perpetual hissing, Jer. 
xviii. 15, 16. I will bring you, ovsidLOftbv octaviov, an ever- 
lating reproach, and a perpetual shame, which shall not be 
forgotten, Jer. xxiii. 40, and xxv. 9. I will make the 
land of the Chaldeans a perpetual desolation, they shall 
sleep, vnvov aloh'iov, a perpetual sleep, Jer. li. 39. And 
this especially is threatened, where the destruction of a 
nation or people is likened to the overthrow of Sodom 
and Gomorrah ; thus Babylon shall be as when God 
overthrew Sodom and Gomorrah, ov ^azoi^rfi^o-nai u% 



220 



PLAIN GUIDE TO UNIVERSALIS}!, 



rov alwva xqovov, it shall never be inhabited, Isa. xiii. 19, 
20. And again, Jer. 1. 40." 

This furnishes full proof, that Dr. Whitby believed 
in the doctrine of endless misery, and probably believ- 
ed that many of the inhabitants of Sodom and Gomor- 
rah would suffer eternal torments ; but he did not be- 
lieve, that the words, Jude, verse 7, should be applied 
to a future state of punishment at all, but to the over- 
throw and destruction of those cities upon the earth. 

XC. Jude, verse 13. 

Here we find the phrase forever applied to punish- 
ment, as we did also in 2 Peter ii. 17. For our re- 
marks on this point, see on Rev. xiv. 9-11, section 
XCII. of this chapter. 

XCL Rev. ii. 11 ; xx. 6, 14 ; xxi. 8. 

In these four passages, and in these alone, in the 
whole Bible, we find the phrase second death. 

It is fortunate for us that we are not left to learn the 
import of the phrase in question from men. The in- 
spired writer has himself given us a clue to the subject, 
which it will now be our business briefly to trace. 
From two passages it seems very manifest, that being 
cast into the lake of fire, is the second death. See 
Rev. chap, xx. 14, and xxi. S. If we can learn any 
thing in relation to the lake of fire, we shall at the same 
time learn the circumstances attending the second 
death. 

The lake of fire is mentioned five times only in the 
Bible, viz. Rev. xix. 20, xx. 10, 14, 15, and xxi. 8. 
And here we beg leave to ask the advocates of endless 
misery, if they believe the lake of fire and brimstone 
spoken of as the place of the second death, to be a 
lake of literal fire and brimstone ? If they are pleased 
to answer in the affirmative, we would again ask them, 
if they consider the beast, mentioned xix. 19, and 20, 
to be a literal beast ? If so, we suppose death and 
hell, mentioned xx. 14, are to be understood as literal 
likewise, and they too, cast into the lake of fire. By 
turning to chap. vi. 8, we shall see death mounted upon 



NEW TESTAMENT PASSAGES EXPLAINED. 221 

a pale horse, which of course was literal, "and hell/ 5 
literal also, " followed with him." If all these things 
are to be received as literal, — death mounted upon a 
pale horse, and hell following with him, — the beast 
with " seven heads and ten horns," and last, though 
not least, the lake of fire burning with brimstone, into 
which the others were cast, — Catholic credulity itself 
will, we fear, prove insufficient for the task, But this 
no one in his sober senses will pretend. Still, if the 
lake of fire must be understood to be literal, why not 
all the rest ? Let consistency be preserved, and let us 
not cast a figurative beast, and death, and horse, and 
hell, into a literal lake of fire and brimstone. 

But, by looking a little closer to the subject, we shall 
find very good evidence to believe, that the lake of fire, 
terrible as it may be, is yet in this our insignificant and 
passing world, and makes no part of the apparatus of 
eternity. We read, chap. xix. 20, " And the beast 
was taken, and with him the false prophet, that wrought 
miracles before him, with which he deceived them that 
had received the mark of the beast, and them that wor- 
shipped his image. These both icere cast alive into the 
lake of fire and brimstone." Now, whatever may be said 
to the contrary, it cannot be reasonably supposed, that, 
literal or figurative, the beast and false prophet could 
be cast alive, that is, without suffering death or change, 
into the lake of fire, allowing that to be in the future 
and eternal world. But that they were so cast there 
must be believed, or the notion that the lake of fire is 
removed from this world be given up. Dr. Clarke's 
notes on this passage are amusing ; " The beast," sayl? 
he, "has been represented as the Latin empire ; the 
image of the beast, the popes of Rome, and the false 
prophet, the papal clergy." On the phrase, "were 
cast alive into the lake of fire," he says, by way of 
exposition, "Were discomfited when alive, in the ze- 
nith of their power, and destroyed with an utter de- 
struction;" that is, the Latin empire and the papal 
clergy were discomfited, &c. This is being cast into 
19* 



222 



PLAIN GUIDE TO UMVERSALISM, 



the lake of fire ! ! The pope and his clergy were dis- 
comfited ! ! If the Doctor was right here, the lake 
of fire and brimstone is not only in this world, but 
quite tolerable too. 

Again we read, chap. xx. 10, " And the devil that 
deceived them was cast into the lake of fire and brim- 
stone, where the beast and the false prophet are, and 
shall be tormented day. and night, forever and ever. 53 
Here too, we observe, that the lake of fire was plainly 
in this world, inasmuch as the alternations of day and 
night can hardly be imagined to belong to any other 
state of existence than the present. 

For ourselves, we are unable to find any satisfactory 
proof that the second death is beyond the grave. Va- 
rious circumstances, on the contrary, combine to lead 
us to a very different result. Those above specified 
are among the number. The expressions relative to u the 
dead, small and great," standing before God, and to 
the sea, and death, and hell giving up the dead in them, 
we conceive to refer to Dan. xii. 2, and John v. 29. 
We understand them all to relate not to those literally 
dead. " And they were judged every man according to 
his works." See Matt. xvi. 27, 28, where such a judg- 
ment is described as coming during that generation. 
Matt. xxv. 31, &c. refers to the same time. 

The supposition that seems most probable to us, is, 
that the lake of fire is the same as the everlasting fire 
prepared for the devil and his angels ; see Matt. xxv. 
41 ; the same as the fiurnace ofi fire ; Matt. xiii. 42 ; 
and is clearly foretold by Mai. iv. 1,5. See also Ezek. 
xxii. 17-22, inclusive. That all these were in this 
world, is susceptible of the most satisfactory proof. 
The second death consisted in being cast into this lake 
of fire, or it was the punishment which the wicked, par- 
ticularly the Jews, suffered in the subversion of their 
state, and the total overthrow of their temple and city.* 



* For these remarks we are indebted to the " Christian Messen- 
ger," Vol. II. No. 4. 



I 

NEW TESTAMENT PASSAGES EXPLAINED. 223 

The views of Rev. Warren Skinner, on the " Sec- 
ond Death," may be found in the work entitled, 
" Eternal Hell Torments Overthrown," pp. 70-75, 
note. For the views of Rev. Hosea Ballon, see his 
work entitled. " Examination of the Doctrine of Future 
Retribution," pp. 185- 196. For an essay on the book 
of Revelations in general, see " Universalist Exposi- 
tor," Vol. III. pp. 193-220; IV. 101. 

A sermon on this subject was published in 1832, at 
Taunton, by Rev. J. B. Dods, then pastor of the 
Universalist society in that place, now of Provincetown, 
Mass., in which many things are advanced worthy of 
deep consideration. The following very long extract 
will pay the reader for a careful perusal. 

tc Our opposers suppose, that by the first death is 
meant the death of the body, and by the second is 
meant an eternal death in the future world, which con- 
sists in the most exquisite sufferings thatJhe imagina- 
tion can conceive. It must be granted by all that a 
second death, not only presupposes a first, but implies 
that it must be of the same character with the first 
death, — or that there must at least subsist between 
them an analogy sufficiently strong to justify the subse- 
quent phrase, second death, as relative to its antecedent, 
— a first death. But what resemblance is there be- 
tween the death of the body, which is a total loss of all 
sensation and pain, and a state of the most exquisite 
suffering in the immortal world ? None at all. Then 
they do not stand in relation to each other, so as to jus- 
tify the expression of first and second death. 

# # . * # # 

u We now proceed to show, that the first and second 
death mean the first and second destruction of the Jews 
as a nation, which took place at the destruction of their 
first and second temple. We will show that the sec- 
ond death is national, not moral. 

u God established the Jews, as a nation, in the land 
of Judea, under a government purely religious, which 
constituted their national existence. Their first temple 



224 PLAIN GUIDE TO UMVERSAL1SM. 



was built by Solomon, and was considered the dwelling- 
place of the Most High, where he more immediately 
manifested the divine presence and glory to his wor- 
shipping people. Though he was said to £ dwell be- 
tween the cherubims,' and to fill that house with his 
glory, yet they considered him as present throughout 
the whole land of Judea, directing their national con- 
cerns. Their government was a theocracy. On this 
account they would- not admit, that God was present 
among the heathen in such a sense, that they could 
worship him, or even c sing a song of Zion in a strange 
land.' In the land of Judea only could they, as a na- 
tion, live before him, enjoy his presence, and worship 
in his temple on Zion's hill. When their government 
was destroyed, and they were led away into captivity 
among the heathen, they considered themselves as a 
nation dead before God, and banished from his pres- 
ence. 

" That God promised the Jews the continuance of 
national existence and prosperity in the land he had 
given their fathers in case of their obedience, is a subject 
so obvious to every reader of the Jewish Scriptures, 
that it would be a waste of w T ords to attempt formally 
to prove it. And that he again and again threatened to 
cast them out of his presence from the land of Judea, 
and scatter them among the heathen, in case of their 
disobedience, is also plainly taught. 

" To throw light on the exposition we are now about 
to give, we would remark, that when a nation were 
roused from stupidity to a sense of their impending de- 
struction, — when their energies were awakened into 
intense action by the approaching horrors of war, and 
its attendant calamities, the sacred writers not unfre- 
quently represent it by the striking figure of being dead 
and buried in the grave, and starting suddenly from its 
silent bosom to a state of condemnation. And when a 
nation or people were in a state of oppression and ser- 
vile bondage, or persecution, and were suddenly to be 
brought into a higher state of enjoyment, or to return to 



NEW TESTAMENT PASSAGES EXPLAINED. 



225 



their former privileges, it was also represented by a res- 
urrection, but it was a resurrection to life. In evidence 
of this, see John v. 28, 29, and Daniel xii. 2, both of 
which we shall have occasion to notice hereafter. It 
may not be improper in this piace to introduce some 
orthodox authority to support our views. Parkhurst 
says, that the Greek word uwuxaoiq, translated resur- 
rection^ which is derived from the verb arloir h ui, signi- 
fying to rise, has the following signification : ' A stand- 
ing on the feet again, or rising as opposed to falling," 
— c a rising, or resurrection of the body from the 
grave. 5 Dr. Campbell says, that 'the phrase, mm 
oTctoiQ twv vsjcQcZv, is indeed the common term by which 
the resurrection, properly so called, is denominated in 
the New Testament, yet this is neither the only, nor 
the primitive, import of the word aruoraaig. It denotes 
simply being raised from inactivity to action, or from 
obscurity to eminence, or a return to such a state after 
an interruption. The verb avioTr^ii has the like latitude 
of signification ; and both words are used in this extent 
by the writers of the New T Testament as well as by the 
LXX.' in the Old. My hearers will please keep the 
above in mind. 

" We will now proceed to prove, by an appeal to the 
Scriptures, that the captivity of the Jews as a nation, 
when Nebuchadnezzar, king of Babylon, overturned 
their government, and burnt their first temple, is the 
first death. Leviticus xxvi. 39. c And they that are 
left of you shall pine away in their iniquity in your en- 
emies' lands, and also in the iniquities of their fathers 
shall they pine away with them.' Ezekiel xxiv. 23. 
c But ye shall pine away for your iniquities and mourn 
one towards another.' Ezekiel xxxiii. 10. 11. 4 There- 
fore, O son of man, speak unto the house of Israel, 
thus speak ye, saying : if our transgressions and our 
sins be upon us, and we pine away in them, how should 
toe then live ? Say unto them, as I live, saith the Lord 
God, I have no pleasure in the death of the wicked ; 
turn ye, turn ye from your evil ways, for why will ye 



226 



PLAIN GUIDE TO UNIVERSALISM. 



die, O house of Israel ? ' Here, we perceive, that 
they were not to die a moral death, for they were al- 
ready morally dead. And this moral death was the 
very cause that should produce national death. 

" These are a few of the many scriptures we might 
bring forward to prove, that the house of Israel pined 
away in their iniquities, and died, as a nation, in the 
land of their enemies ; but these few abundantly estab- 
lish the fact, that the captivity of the Jews among the 
heathen, on account of their transgressions, was consid- 
ered a national death. They died to all their religious 
privileges, lost their national existence, and pined away 
in their iniquities in the land of their enemies. 

u It now remains, that we show, that their return to 
their land at the end of their captivity, when they re- 
built the temple under Cyrus, is represented by a res- 
urrection to national life. Ezekiel xxxvii. 3-14. 
£ And he said unto me, son of man, can these bones 
live ? And I answered, O Lord God. thou knowest. 
Again he said unto me, prophesy upon these bones, 
and say unto them, O ye dry bones, hear the word of 
the Lord. Thus saith the Lord God unto these dry 
bones ; behold I will cause breath to enter into you, 
and ye shall live : And I will lay sinews upon you, and 
will bring flesh upon you, and cover you with skin, and 
put breath in you, and ye shall live ; and ye shall know 
that I am the Lord. So I prophesied as I was com- 
manded ; and as I prophesied, there was a noise, and 
behold a shaking, and the bones came together, bone to 
his bone. And when I beheld, lo, the sinews and the 
flesh came upon them, and the skin covered them above ; 
but there was no breath in them. Then said he unto 
me, prophesy unto the wind, prophesy, son of man, 
and say to the wind, thus saith the Lord God, come 
from the four winds, O breath, and breathe upon these 
slain, that they may live. So I prophesied as he com- 
manded me, and the breath came into them, and they 
lived, and stood upon their feet an exceeding great ar- 
my. Then said he unto me, son of man, these bones 



NEW TESTAMENT PASSAGES EXPLAINED. 227 



are the whole house of Israel : behold they say, our 
bones are dried, and our hope is lost : we are cut off 
for our parts. Therefore, prophesy, and say unto 
them, thus saith the Lord God ; behold, O my people, 
I will open your graves, and cause you to come up out 
of your graves, and bring you into the land of Israel. 
And ye shall know that I am the Lord, when I have 
opened your graves, O my people, and brought you up 
out of your graves ; and shall put my spirit in you, and 
ye shall live, and I shall place you in your own land : 
then shall ye know that I the Lord have spoken it, and 
performed it, saith the Lord. 5 

u Thus, w T e see, it is most plainly revealed, that 
when the house of Israel sinned, and became careless 
and insensible respecting the favors of God and the 
threatenings of his word, they were suddenly roused 
from their dreadful slumberings by the approach of the 
king of Babylon, who burnt their temple, led them in- 
to captivity beyond Babylon, and held them in bondage 
seventy years. There they pined away in their iniqui- 
ties, and became as a valley of dry bones. They were 
dead to all their privileges and enjoyments as a nation. 
Their government was demolished, find their national 
existence was no more. They were not only dead in 
this sense, but in their graves, and buried. They hung 
their harps in mournful silence upon the willows along 
the cold streams of Babylon, and exclaimed, c How 
shall we sing the Lord's song in a strange land ! ' But 
their bones were gathered, flesh came upon them, their 
graves were opened, the earth gave up its dead, and 
they were brought into the land of their fathers, their 
temple was rebuilt by order of Cyrus, their theocrati- 
cal government was established, and they lived once 
more as a nation before God. 

u We are now to prove, that the events recorded in 
our text took place at the destruction of their second 
temple, when their government was again demolished, 
and they as a nation were destroyed and dead before 
God. y 



228 PLAIN GUIDE TO UNIVERSALISM. 



" In order to bring this part of our subject plainly be- 
fore you, we shall have to make a pretty extensive ap- 
peal to the Scriptures ; and I harbour but little doubt, 
that I shall abundantly satisfy my hearers of the cor- 
rectness of my views on the second death. 

" The Jews, though subject to the Romans, were, 
nevertheless, permitted to enjoy their own theocratical 
government, and all their modes of worship, in the 
temple. John xviii. 31. ' Then said Pilate unto 
them, take ye him and judge him according to your 
law.' John xix. 7. c The Jews answered him, we 
have a law, and by our law he ought to die, because 
he made himself the Son of God.' From these scrip- 
tures it is evident, that the Jews had a government, dis- 
tinct from the Romans. But they had killed the true 
prophets, made void the law of God through their tra- 
ditions, worshipped idols, and made their children pass 
through the fire to Moloch in the valley of Hinnom. 
They were filling up the measure of their fathers, the 
day of vengeance was approaching, when all the blood 
shed upon the earth from Abel to Zacharias should 
come upon that generation. Blind to approaching ruin, 
they slept, as it were, in carnal security, in the grave 
of iniquity and darkness, were dead before God in their 
sins, and rejected their promised Messiah. 

u From this state of security and blindness, they 
were to be suddenly roused to a state of national con- 
demnation and death at the coming of Jesus Christ in 
his kingdom, which was at the destruction of their sec- 
ond temple, when Titus, the son of Vespasian, led the 
Roman army against them, demolished their govern- 
ment, and led them captive among all nations. This 
was their second death, called a lake of fire. God's 
judgments upon the Jews, we will presently show, were 
represented by fire. 

" We will first establish the fact, by concurrent 
Scripture testimony, that our text has reference to the 
second scattering of the holy people at the destruction 
of the second temple, when the daily sacrifice, there 



NEW TESTAMENT PASSAGES EXPLAINED. 229 

offered up, should be taken away. Daniel ii. 44. 
4 And in the days of these kings shall the God of 
heaven set up a kingdom, which shall never be destroy- 
ed ; and the kingdom shall not be left to other people, 
but it shall break in pieces and consume all these king- 
doms, and it shall stand forever.' Here is proof pos- 
itive, that the mediatorial kingdom was set up in the 
days of the Roman kings, and of that kingdom Christ 
then took the throne. Let us now examine, if the 
opening of the books and the judgment mentioned in 
our text, did not then take place. Daniel vii. 9- 34. 
' I beheld till the thrones were cast down, and the An- 
cient of days did sit, whose garment was white as snow, 
and the hair of his head like the pure wool ; his throne 
was like the fiery flame, and his wheels as burning fire. 
A fiery stream issued and came forth from before him ; 
thousands and thousands ministered unto him, and ten 
thousand times ten thousand stood before him ; the 
judgment was set, and the books were opened. I saw in 
the night visions, and behold, one like the Son of man 
came with the clouds of heaven, and came to the An- 
cient of days, and they brought him near before him. 
And there was given him dominion, and glory, and a 
kingdom, that all people, nations, and languages, should 
serve him ; his dominion is an everlasting dominion, 
which shall not pass away, and his kingdom that which 
shall not be destroyed.' 

" In the language of the prophet above quoted, there 
can arise no misapprehension as to the time when this 
judgment should sit. He plainly declares, that it 
should be at a time when the kingdom should be given 
to the Son of man, — w 7 hen he should commence his 
reign, — that then the judgment should sit, and the 
books be opened. This is almost in the language of 
our text. 

" Now, it is certain, that this language of the prophet 
can have no reference whatever to a general resurrec- 
tion of the literally dead, nor to a judgment day at the 
end of time ; for all denominations grant, that Christ, 
20 



230 



PLAIN GUIDE TO UNI VERS AL1SM. 



instead of receiving his kingdom at the immortal resur- 
rection, and then commencing his reign, will deliver up 
his kingdom and terminate his reign. And, in support 
of it, they adduce the words of Paul in 1 Cor. xv. 24. 
6 Then cometh the end, when he shall have delivered 
up the kingdom to God, even the Father ; when he 
shall have put down all rule, and all authority, and 
power. 7 How, then, c in the name of common sense,' 
can the judgment in our text, and the opening of the 
books, have the least possible reference to what people 
call the last judgment day ? To contend for this, is 
not only flying in the face of Scripture, but is contra- 
dictory to their own opinions. If our text refer to a 
fancied judgment at the end of time, then Christ cannot 
receive a kingdom, nor be crowned King, till that peri- 
od arrives ; still, they grant, that he now possesses a 
kingdom, and is himself King of Kings. But we have 
proved, that the judgment referred to in our text, was 
at the commencement of his reign, when he received 
his kingdom, (thirty-seven years after his resurrection,) 
and not at the termination of his reign. 

" But we are not yet done, — we carry our subject 
still further, guided by the lamp of unerring truth. We 
will now show you, that not only the judgment, and the 
delivery of those whose names were written in the 
book, referred to in our text, but the resurrection took 
place, when the Jews, called the holy people, were 
scattered, and when the daily sacrifice, at the destruc- 
tion of their temple, was taken away. John v. 28,29. 
4 Marvel not at this ; for the hour is coming, in the 
which all that are in their graves shall hear his voice, 
and shall come forth ; they that have done good unto 
the resurrection of life, and they that have done evil 
unto the resurrection of damnation. 5 But, says the 
hearer, has not this passage reference to the last judg- 
ment day, when all shall rise immortal and be judged ? 
It has not ; neither is there a passage in the Book of 
God, that teaches a judgment beyond the immortal res- 
urrection of the human family. That this scripture has 



NEW TESTAMENT PASSAGES EXPLAINED. 



231 



reference to the deliverence of the Jewish Christians, 
who were to be raised from all their persecutions and 
sufferings to an elevated state of honor, life, and enjoy- 
ment at the destruction of the Jewish state, — that it 
refers to the persons whose names were written in the 
book of life, and who had a part in the c first resurrec- 
tion,' called c the resurrection of the just,' and over whom 
1 the second death had no power, 5 — that it refers to those 
on the one hand, and to the unbelieving Jews, on the 
other, w T ho were roused from their dark hiding-places of 
security, to condemnation, and consigned to a second na- 
tional death,— that this scripture has reference to that pe- 
riod , and to those tivo classes of characters, we will sub- 
stantiate by the oracles of truth. Daniel, chapter xih 
• And at that time shall Michael stand up, the great 
Prince which standeth for the children of thy people ; 
and there shall be a time of trouble, such as never was 
since there w 7 as a nation even to that same time ; and at 
that time shall thy people be delivered, every one that 
shall be found written in the book. And many of them 
that sleep in the dust of the earth shall awake, some to 
everlasting life, and some to shame and everlasting con- 
tempt." That this is a parallel passage with that in 
John, is, I believe, denied by none. 

u Here, then, we learn, that they were to start out 
of the dust, and that all those whose names were found 
written in the book of life, w T ere to be delivered ^ and 
the rest condemned^ at a period when { there shall be 
a time of trouble, such as there never w 7 as since there 
was a nation, even to that same time.' And Christ, 
himself, speaking of the destruction of Jerusalem, 
says, (Matt. xxiv. 21), — c For then shall there be 
great tribulation, such as was not since the beginning of 
the world to this time, no, nor ever shall be.' 

But let us read on further in Daniel, chapter xii. 
c Then I, Daniel, looked, and behold there stood other 
two, the one on this side of the bank of the river, and 
the other on that side of the bank of the river. And 
one said to the man clothed in linen, which was upon 



232 



PLAIN GUIDE TO UNIVERSALIS}!. 



the waters of the river, how long shall it be to the end 
of these wonders ? ' [By the wonders^ he means the 
time of trouble, the delivery of those who are written 
in the book, and the awaking of those who sleep in the 
dust of the earth. Let us, then, hear the answer to 
this question.] c And I heard the man clothed in lin- 
en, which was upon the waters of the river, when he 
held up his right hand and his left hand unto heaven, 
and swear by him that liveth forever, that it shall be for 
a time, times, and a half; and when he shall have ac- 
complished to scatter the power of the holy people, all 
these things shall be finished.' [Here, then, this heav- 
enly messenger has made solemn oath, that these dead 
are to awake out -of the dust, and that all whose names 
are written in the book, are to be delivered at the de- 
struction of Jerusalem, when the Jews, the holy peo- 
ple, were scattered. Is this angel a false witness ? God 
forbid. But we are not yet done with this point. We 
will read on, and pile evidence on evidence, and let you 
hear a greater than this messenger settle the question.] 
' And I heard, but I understood not ; then said I, O 
my Lord, w 7 hat shall be the end of these things ? And 
he said, go thy w 7 ay, Daniel ; for the words are closed 
up, and sealed till the time of the end. Many shall be 
purified, and made white and tried ; but the wicked 
shall do wickedly ; and none of the wicked shall under- 
stand ; but the wise shall understand. And from the 
time that the daily sacrifice shall be taken away, and 
the abomination that maketh desolate set up, there shall 
be a thousand two hundred and ninety days.' 

"Let us now appeal to the w r ords of Christ, and hear 
him settle the question. Matt. xxiv. 15, 16. ' When 
ye, therefore, shall see the abomination of desolation, 
spoken of by Daniel the prophet, stand in the holy 
place, (whoso readeth let him understand,) then let them 
which be in Judea, flee into the mountains.' Now here 
Jesus calls Daniel by name, quotes his words, and 
points us forward to the destruction of Jerusalem for 
their fulfilment. The point is then settled, that this res- 



new testament passages explained. 233 

urrection, and the deliverance of those written in the 
book, took place in the generation Christ addressed, 
and when the holy people were scattered. 

" By the sea giving up the dead, and death and hell 
delivering up the dead in them, we are to understand 
that no dark devices, nor secret hiding-places could 
protect the Jewish nation from that impending judgment 
which God, in his counsels, had determined to bring 
upon them. Their national powers of darkness and 
spiritual wickedness in high places, were to be made 
manifest to all. They said in their hearts, [Isa. xxviii. 
15,] — c We have made a covenant with death, and with 
hell are we at agreement ; when the overflowing scourge 
shall pass through, it shall not come unto us ; for we 
have made lies our refuge, and under falsehood have we 
hid ourselves.' But though they had thus secreted 
themselves, yet death and hell delivered them up to na- 
tional destruction. Verse 18, 'Your covenant with 
death shall be disannulled, and your agreement with hell 
shall not stand ; when the overflowing scourge shall 
pass through, then shall ye be trodden down by it. 5 
Amos ix. 3. f And though they hide themselves in the 
top of Carmel, I will search and take them out thence ; 
and though they be hid from my sight in the bottom of 
the sea, thence I will command the serpent, and he 
shall bite them.' The above language is used in refer- 
ence to the living, who are represented as hiding them- 
selves under falsehood and lies, — as taking refuge in 
the bottom of the sea, and as making a covenant wit': 
death and hell, to protect them from national ruin, but all 
in vain ; our text says, they were given up, judged out 
of the books, [the books of the law,] and cast into the 
second death. They were dead in sin ; and this moral 
death exposed them to national death. c If ye believe 
not (says Jesus) that I am he, ye shall die in your sins.* 
This certainly cannot mean, that they should, in the fu - 
ture tense, die a moral death. They were already mor- 
ally dead. But it means, — in the same sinful condi- 
tion you now are, you shall die a national death, because 
20* 



234 



PLAIN GUIDE TO UNIVERSALIS^. 



you believe not that I am he. To believe in Christ, 
who is himself the word of eternal life, is to have 
our names written in the book of life. Consequent- 
ly, all the believing Jews escaped the second death, 
to which they, as a nation, were doomed. They fled, 
according to the directions of Christ, to the mountains 
of Judea for safety, till the dreadful siege was over* 
Not a solitary Christian perished in that destruction. 

" The hearer will bear in mind, that the second death 
end the lake of fire are used synonymous in our text. 
We will here show, that God's judgments are not un- 
frequently represented by the figure of fire. Ezek. xxii. 
19-22. " 'Therefore, thus saith the Lord God, be- 
cause ye are all become dross, behold, therefore, I will 
gather you into the midst of Jerusalem, as they gather 
silver and brass and iron and lead and tin into the midst 
of the furnace, to blow the fire upon it to melt it ; so 
will I gather you in mine anger and in my fury, and I 
will leave you there, and melt you ; yea I will gather 
you, and blow upon you in the fire of my wrath, and 
ye shall be melted in the midst thereof. As silver is 
melted in the midst of the furnace, so shall ye be melt- 
ed in the midst thereof ; and ye shall know that I the 
Lord have poured out my fury upon you. 7 Here you 
perceive, that Jerusalem is represented to be a fiery 
furnace, in which they were to be melted as metal. But 
by reading the chapter you may learn, that it has refer- 
ence to their overthrow, as a nation, and their disper- 
sion among the heathen. We will produce one more 
instance, where the Scriptures represent a nation in 
their destruction as having their land turned into a lake 
of fire. Isaiah xxxiv. 8-10. c For it is the day of 
the Lord's vengeance and the year of the recompense 
for the controversy of Zion. And the streams thereof 
shall be turned into pitch, and the dust thereof into 
brimstone, and the land thereof shall become burning 
pitch. It shall not be quenched night nor day ; the 
smoke thereof shall go up forever and ever : from gen- 



NEW TESTAMENT PASSAGES EXPLAINED. 



235 



eration to generation it shall lie waste ; none shall pass 
through it forever and ever.' Here we perceive, that 
the dust of the land is represented as turned into brim- 
stone, and all its streams as rolling forth floods of boil- 
ing pitch, and yet it means nothing more than the tem- 
poral judgment of God upon that people. 

u Our text is plain, we presume, to every hearer, and 
we now dismiss the subject. In conclusion, we simply 
inquire, are the Jews to remain in this second death ? 
Let Paul answer. Romans chapter xi. 4 For if the 
casting away of them be the reconciling of the world, 
what shall the receiving of them be, but life from the 
dead/' * * * * * c For I would not, brethren, that ye 
should be ignorant of this mystery, (lest ye should be 
wise in your own conceits,) that blindness in part is 
happened to Israel until the fulness of the Gentiles be 
come in, so all Israel shall be saved : as it is written, 
there shall come out of Zion a Deliverer and turn away 
ungodliness from Jacob. For this is my covenant with 
them when I shall take away their sins.' 

" Here we have evidence, that these dead are again 
to be brought to life. They are to come forth from 
their graves, — the dark veil shall be rent from their 
eyes, and c the ransomed of the Lord shall return, and 
come to Zion, with songs and everlasting joy upon their 
heads ; they shall obtain joy and gladness, and sorrow 
and sighing shall flee away.' 

" From this lamentable catastrophe of their overthrow 
and dispersion, and their present unhappy fate, as a peo- 
ple, let us take warning, and not abuse the choice bless- 
ings God has bestowed upon us as a nation. Let us 
rightly value our civil and religious liberty, and remem- 
ber, if we become corrupt, as a people, and unmindful 
of that Being, who holds the destinies of nations in his 
hand, we too, shall be hurled from our high station of 
honor to degradation and ruin. Ever bear in mind 5 
that moral death is a sad prelude to national death." 



236 



PLAIN GUIDE TO UNIVERSALISM. 



XCII. " If any man worship the beast and his image, and re- 
ceive his mark in his forehead, or in his hand, the same shall drink 
of the wine of the wrath of God, which is poured out without mix- 
ture into the cup of his indignation ; and he shall be tormented with 
fire and brimstone in the presence of the holy angels, and in the 
presence of the Lamb ; and the smoke of their torment ascendeth 
up for ever and ever ; and they have no rest day nor night, who wor- 
ship the beast and his image, and whosoever receiveth the mark of 
his name." Rev. xiv. 9-11. See also, xix. 20, 21. xx. 10 \ 2 Feter 
ii. 17 ; Jude, verse 13. 

The only question we shall consider in regard to this 
passage is, does it furnish any proof that mankind will 
be jmnished in the immortal state of existence ? 

The beast spoken of in the above passage, is evi- 
dently a figure of some false object of worship. If the 
reader will examine Rev. xix. 20, 21, he will perceive, 
we think, that this highly figurative language cannot be 
applied to the future state. u And the beast was 
taken, and with him the false prophet that wrought mir- 
acles before him, with which he deceived them that had 
received the mark of the beast, and them that worship- 
ped his image. These both were cast alive into a 
lake of fire burning with brimstone." Can this be ap- 
plied to the future state ? Certainly it cannot ; for the 
succeeding words are, u And the remnant were slain 
with the sword of him that sat upon the horse, which 
sword proceeded out of his mouth ; and all the fowls 
were filled with their flesh." Such language cannot be 
applied to the future state with any show of propriety. 

Again, let it be observed, that the punishment de- 
scribed in the passage before us, is to take place during 
the continuance of day and night. l< They have no 
rest day nor night who worship the beast and his im- 
age." This language seems to make it certain, that 
the punishment described was endured upon the earth. 

It ought to be observed, that the punishment is evi- 
dently suffered while the beast and his image are wor- 
shipped. " The smoke of their torment ascendeth up 
forever and ever ; and they have no rest day nor night, 



NEW TESTAMENT PASSAGES EXPLAINED. 237 



who worship the beast and his image, and whosoever 
receiveth the mark of his name." Now as no one be- 
lieves that this beast will exist in the immortal world, 
so the punishment cannot be applied to that world. 

The figures employed in the above passage, are such 
as are customarily applied by the sacred writers to pun- 
ishment in this life, such as the "wine of God's 
wrath," and the " cup of his indignation." The judg- 
ments of God are here represented as a bitter draught 
that wicked men and false worshippers must drink ; and 
it requires but a slight examination of the Scriptures to 
see, that the sacred writers constantly insist, that God 
pours out his indignation upon wicked men in this 
world. 

But it may perhaps be inquired, whether the wicked 
are ever tormented with "fire and brimstone" in this 
world ? We answer in the affirmative. Were not 
Sodom and Gomorrah destroyed by fire and brimstone 
from the Lord out of heaven ? Have we not shown 
repeatedly, in these pages, that fire is one of the most 
common figures which the sacred writers employ to 
represent the judgments of God in this life ? Nothing 
is susceptible of clearer proof than this. See Numbers 

xxi. 8 ; compare Jer. xlviii. 45 ; Psalms lxvi. 12 ; 
lxxxiii. 14 ; xcvii. 3 ; Isa. ix. 19 ; xlvii. 14 ; lxvi. 15, 
16 ; Jer. iv. 4 ; xxi. 12 ; Lam. ii. 3, 4 ; Ezek. xxi. 31 ; 

xxii. 18-22, and a host of others, that we have not 
room to quote. 

But it is supposed by many, that fire and brimstone 
must surely belong to the future state. Their visions 
of hell in the immortal state, are always associated with 
"fire and brimstone." But let such examine the 
following passages, and they will see, that " fire and 
brimstone " are terms frequently employed to describe 
the judgments of God in the present life. Gen. xix. 
24; Deut. xxix. 23; Job xviii. 15; Psalm xi. 6; 
Isaiah xxx. 33 ; xxxiv. 9, 10 ; Ezek. xxxviii. 22 ; Luke 
xvii. 29. 

But it may be said, the punishment spoken of in the 



238 



PLAIN GUIDE TO UNIVERSALIS^. 



passages at the head of this section, must be in the im- 
mortal state, because it is said to endure forever, and for- 
ever and ever. We reply, that these words, of them- 
selves, furnish no proof of strictly endless duration ; 
they are, in the Scriptures, applied again and again to 
temporal punishments. We will adduce a few passa- 
ges. " Now go, write it before them in a table, and 
note it in a book ; that it may be for the time to come, 
forever and ever." Isaiah xxx. 8. The destruction of 
Tdumea is thus described : " It is the day of the Lord's 
vengeance, and the year of recompenses for the contro- 
versy of Zion. And the streams thereof shall be turned 
into pitch, and the dust thereof into brimstone, and the 
land thereof shall become burning pitch. It shall not 
be quenched night nor day ; the smoke thereof shall go 
up forever ; from generation to generation it shall lie 
waste ; none shall pass through it forever and ever^ 
Isaiah xxxiv. 8 — 10. There can be no doubt, that the 
punishments here described were temporal punishments ; 
and yet they are described in almost the precise terms 
that occur, Rev. xiv. 10, 11. Let the reader also 
consult Jer. vii. 1-7. The 7th verse is, " Then will 
I cause you to dwell in this place, in the land that I 
gave to your fathers, forever and ever." See also Jer. 
xxv. 5. " Turn ye again now every one from his evil 
way, and from the evil of your doings, and dwell in the 
land that the Lord hath given unto you, and to your 
fathers forever and ever." 

XCIII. " And I saw the dead, small and great, stand before God : 
and the books were opened ; and another book was opened, which is 
the book of life : and the dead w T ere judged out of those things which 
were written in the books, according to their works. And the sea 
gave up the dead which were in it ; and death and hell delivered up the 
dead which were in them: and they w T ere judged eyer}^ man accord- 
ing to their works. And death and hell were cast into the lake of 
fire. This is the second death. And whosoever was not found writ- 
ten in the book of life was cast into the lake of fire." Rev. xx. 
12-15. 

Although we have quoted at the head of this section, 
but four verses of this chapter, we think it will not be 



NEW TESTAMENT PASSAGES EXPLAINED. 



239 



unprofitable to take a general view of the chapter, and 
to that we shall now invite the reader's attention. 

It appears to me, then, that we may determine with 
safety, that the scene of the events described in this chap- 
ter is laid upon the earth, and does not appertain to an- 
other state of being. The angel mentioned in the first 
verse came down from heaven. He laid hold on the 
dragon, that old serpent, which is the devil and satan ; 
him of course the angel found here after he came down 
from heaven ; and he cast him into the bottomless pit, 
which is also represented as being on earth ; for it is 
not said, that he carried him away anywhere else to cast 
him into the bottomless pit. Hence the scene is evi- 
dently laid on the earth. What is said of verse 4, of 
the souls of them that were beheaded for the witness of 
Jesus, living and reigning with Christ a thousand years, 
Dr. Whitby understood, not of men literally raised 
from the dead, but of the church, flourishing gloriously 
for a thousand years after the conversion of the Jews, 
and the flowing in of all nations to them thus converted 
to the Christian faith. This thousand years, and all the 
events of that time, are to transpire while men live upon 
the earth, for it is said, verses, 7, S, " And when the 
thousand years are expired, Satan shall be loosed out of 
his prison, and shall go out to deceive the nations which 
are in the four quarters of the earth, Gog and Ma- 
gog, to gather them together for battle, the number of 
whom is as the sand of the sea. And they went up on 
the breadth of the earth, and compassed the camp of 
the saints about, and the beloved city, and fire came 
down from God out of heaven, and devoured them." 

Verse 11. " I saw a great white throne" &c. It is 
not certain this is to take place after the thousand years 
are finished. This throne was seen at the same time 
with what is recorded, verses 1 and 4. Verse 1, he 
says, "I saw an angel," &c. Verse 4, "I saw 
thrones." " I saw a great white throne." I sup- 
pose the revelator intended to represent all these things 
as being present in his vision at the same time, so 



240 



PLAIX GUIDE TO 0KIVERSAOSM. 



that we are not to put the events mentioned verse 11, 
after the thousand years. cc I saw a great white throne, 
and him that sat upon it, from whose face the earth and 
heaven fled away ; and there was found no place for 
them. 7 ' May not this be parallel to Matt. xxv. 31 r 
" When the Son of man shell come in his glory, then 
shall he sit upon the throne of his glory, and before him 
shall be gathered all nations,'* <S:c. We may not im- 
properly term this his mediatorial throne ; and that his 
followers are to reign with him on this throne, seems 
evident from his words, 64 ye which have followed me, 
in the regeneration, when the Son of man shall sit in the 
throne of his glory, ye also shall sit upon twelve thrones, 
judging the twelve tribes of Israel.'' Matt. xix. 2S. In 
this way those, who suffer with him, live and reign with 
him. 

But it may be asked, did the earth and heaven fiee 
away from before the face of the Son of man, when 
he sat upon the throne of his glory ? Certainly, the 
first heaven and the first earth passed away, to give room 
for the new heaven and the new earth. See Rev. xxi. 
1, 2. This first heaven and first earth were the religion 
of the Jews, which passed away at the very time the 
Son of God ascended the mediatorial throne. Jesus 
declared, that when the city and religion of the Jews 
should be destroyed, then the kingdom of God should 
come with power, and mankind should be rewarded ac- 
cording to their works. 

This agrees with verse 12. u And I saw the dead, 
small and great, stand before God : and the books were 
opened, and another book was opened, which is the 
book of life : and the dead were judged out of those 
things which were written in the books, according to 
their works." This is precisely what is said in other 
parts of the Bible, to have taken place, at the time the 
Jews were destroyed, and the kingdom of God came 
with power. Then, as is said by Matthew, the Son 
of man came in the glory of his Father, and rewarded 
every man according to his works, xvi. 27, 23. 



NEW TESTAMENT PASSAGES EXPLAINED. 241 



Should it be inquired whether all men, small and 
great, stood before God at that time, we reply, that they 
did in the same sense in which all nations were gath- 
ered before him, as is mentioned in the parable of the 
Sheep and Goats (Matt, xxv, 32). It is not intended, 
we apprehend, that all nations stood before God, in the 
outward and literal sense of that expression ; there is no 
necessity of our understanding the passage in that way, 
Moses said to the children of Israel ; " Ye stand this day, 
all of you, before the Lord your God ; your captains of 
your tribes, your elders, and your officers, with all the 
men of Israel.'' Again ; c * Neither with you only do I 
make this covenant and this oath ; but him, that stand- 
eth here icith us this day, before the Lord our God." 
Deut, xxix. 10, 14, 15. See also Exodus xviii. 12; 
Joshua xxiv. 1, and many other places. It was a fa- 
vorite mode of speech with the Hebrew writers, when 
any thing was done as a solemn duty, or by divine ap- 
pointment, to say that it was done before God. It was 
said of Zacharias and Elizabeth, "that they were both 
righteous before God, walking in ail the commandments 
and ordinances of the Lord blameless." Luke i. 6. 
And Paul charged Timothy, before God and the Lord 
Jesus Christ, to preach the word. 2 Tim. iv. 1. 

What is said of the books which were opened, and 
of the book of life, I see no reason to understand lit- 
erally ; the expressions are a part of the imagery of the 
passage. If the dead were judged according to the 
principles of the gospel of Christ, the books which 
were opened, and out of which they were judged, may 
be the books containing that gospel ; and the book of 
life may be the roll of Christian believers, in which, if 
a man's name was not found, he was cast into the lake 
of fire. 

Ver. 14. i; And death and hell were cast into the lake 
of fire. This is the second death." Death and the 
state of immortality may at that time be said to have 
been destroyed, by the resurrection of Christ from the 
dead, and by the certain establishment of his Gospel in 
21 



242 PLAIN GUIDE TO U3STCVERSALISM. 



the world. Let me give the reader Dr. Hammond's 
note on this verse ; u In the fourteenth verse, where 
death and hades are cast into the lake of fire ; that is, 
death and the state of mortality utterly destroyed, 
(O death I will be thy death,) it is added, this is the 
second death ; that is, mortality is utterly destroyed, 
there shall be no more death, the life shall be eternal ; 
so xxi. 8, the lake that burnetii with fire and brimstone 
(the utter, irreversible destruction, such as fell on 
Sodom, called almviov nig, eternal fire, utterly consump- 
tive) is called the second death, into which they are 
said to go, that are never to appear in the church 
again. v See comment on Rev. xx. 6. This phrase, 
u the lake of fire and brimstone," is a figure of speech 
drawn from the destruction of Sodom and Gomorrah. 
These cities were situated on a low plain, and when 
burned by fire and brimstone from God, out of heaven, 
appeared to those who saw the conflagration from the 
mountains as a lake of fire. So the burning of Mos- 
cow appeared to Napoleon, who described it as u an 
ocean of flame." The site of Sodom and Gomorrah, 
which was once a lake of fire, is now a lake of water, 
called the Dead Sea, so complete was the destruction* 
From these events, to be cast into a lake of fire and brim- 
stone, became a strong figure with the Jewish writers, 
to signify utter destruction. It occurs in the following 
places only ; Rev. xix. 20 ; xx. 10, 13, 15 ; xxi. 8. 
And in the verse before us, death and hell were cast 
into the lake of fire ; that is, there shall no more re- 
main of them, than now remain of Sodom and Go- 
morrah. This is the second death, the death of death, 
the utter destruction of death, and all that bears that 
name. This was accomplished at the time to which we 
refer the passage, inasmuch as the Gospel was then set 
up ; Jesus was crucified, he died and rose from the 
dead ; and thereby destroyed death, and him that had 
the power of it. Then the resurrection of the human 
race was shown to be certain, and death was shown to 
be infallibly, triumphantly, and utterly done away, 



NEW TESTAMENT PASSAGES EXPLAINED. 



243 



K O, the burst gates ! crushed sting ! demolished throne ! 
Last gasp of vanquished death. Shout earth and heaven 
This sum of good to man ; whose nature, then, 
Took wing, and mounted with him from the tomb. 
Then, then I rose ; then first humanity 
Triumphant passed the crystal ports of light, 
(Stupendous guest ! ) and seized eternal youth, 
Seized in our name. E'er since 't is blasphemous 
To call man mortal. Man's mortality 
Was then transferred to d^ath ; and heaven's duration , 
Unalienably sealed to this frail frame, 
This child of dust." 

Ver. 15. " And whosoever was not found written in 
the book of life, was cast into the lake of fire." Here 
again we have the same figure, and it is man, not death 
and hell, that is cast into the lake. JWe must be care- 
ful not to give it such a construction, as will make it 
contradict what is declared in the preceding verses in 
the twentieth chapter, and in the beginning of the twen- 
ty-first. It is probable, that the u book of life 5? signi- 
fied the roll of the followers of Christ. Any one 9 
wishing to consult all the passages in which the phrase 
occurs, will find them subjoined ; Phil. iv. 3 ; Rev. 
iii. 5 ; xiii. 8 ; xx. 12, 15 ; xxi. 27 ; xxii. 19. The 
person whose name was not found enrolled among the 
faithful, or in other words, any one who was not a faith- 
ful follower of Christ, was cast into the lake of fire. Tt 
was so. The Jews were the enemies of Jesus, and 
they were cast into a lake of fire ; that is, they were 
utterly destroyed. This punishment, this utter destruc- 
tion, is described under a variety of figures by the differ- 
ent sacred writers. Ezekiel describes the Jews as being 
thrown into a furnace of fire (xxii. 17-22) ; and our 
Lord borrows from the prophet the same figure (Matt, 
xiii. 42, 50). They are compared to burning chaff 
(Matt. iii. 12). When the Gospel is represented under 
the figure of a marriage feast, given in the night, in an 
apartment splendidly lighted, the unbelieving Jews are 
said to be cast into outer darkness, where they weep and 
gnash their teeth for anguish (xxii. 13). All these 
figures signify the same thing, viz. that the jews were 
broken up 3 destroyed, and rendered utterlv and irrepar- 



244 



PLAIjN" guide to universalism. 



ably extinct for their sins and unbelief, as much so as 
the cities of Sodom and Gomorrah ; and in this sense 
they were cast into a lake of fire. 

At this time, let it be remembered, the religion of 
the Jews, the first covenant, passed away, and the 
kingdom of God came with power. Such a vast 
change in the moral affairs of men is described in the 
boldest figures by the New Testament writers. Their 
metaphors are of the most striking character. The 
heavens and the earth pass away, and there is no more 
sea. The elements are said to melt with fervent heat ; 
and because of the tumult among the nations, they 
u pass away with a great noise." 2 Peter iii. 10. It 
is with such glowing imagery, that the twenty-first chap- 
ter of Revelations breaks in upon us. " And I saw 
a new heaven and a new earth ; for the first heaven 
and the first earth were passed away ; and there was 
no more sea." A new city descends from heaven, 
u And I, John, saw the holy city, new Jerusalem, 
coming down from God out of heaven, prepared as a 
bride adorned for her husband." AH agree, that this 
relates to the introduction of the gospel upon the earth ; 
and we feel justified, therefore, in applying the events 
described at the close of the twentieth chapter, as hav- 
ing a close relation to the opening of the better dispen- 
sation. 

And what did heaven proclaim should be the result 
of the introduction of the gospel ? Listen ; u I heard 
a great voice out of heaven, saying ; Behold, the taber- 
nacle of God is with men, and he will dwell with them, 
and they shall be his people, and God himself shall be 
with them, and be their God. And God shall wipe 
away all tears from their eyes ; and there shall be no 
more death, neither sorrow nor crying, neither shall 
there be any more pain ; for the former things are 
passed away." The Gospel is the- tabernacle of God, 
He dwells in it, and in that Gospel he dwells with men. 
By this covenant, he is their God, and they are his 
people. By means of it, he will wipe away all tears 



NEW TESTAMENT PASSAGES EXPLAINED. 24;3 



from their eyes ; he will utterly destroy death ; all sor- 
row, and weeping, and pain shall be ended, for the 
former things shall pass away. This is the grand result 
of the Gospel. It shall be so. The word of God, 
that word which cannot fail, is pledged for it. God 
hath sworn by himself, because he could swear by no 
greater, and pledged his infinite perfections for the ful- 
filment of his word. Glory to God in the highest ! 
XCIV. Rev. xxi. 8. 

See remarks on Rev. ii. 11, and xx. 12-15, Sec- 
tions XCI. and XCIIL of this chapter. 

XCV. " He that is unjust, let him be unjust still; and he which 
is filthy, let him be filthy still ; and he that is righteous, let him be 
righteous still ; and he that is holy, let him be holy still," Rev, 
xxii. 11. 

The following remarks, which we copy from the 
vC Magazine and x\dvocate," are commended to the 
candid attention of the reader. 

" This passage is supposed, by many, — and is often 
adduced for that purpose, — to prove, that there can 
be no change in the moral condition of man after death, 
and those who die in a state of rebellion and irreconcil- 
iation to God, must eternally remain so. But does 
the text declare any such thing ? or, can such a senti- 
ment be fairly deduced, or even inferred, from the pas- 
sage, taking the whole context into the account ? We 
think not. There is nothing said in the text or context 
about death ; nothing said about any resurrection ; noth- 
ing said about another state of existence ; nor any thing 
that would naturally lead the reader to suppose any 
other state but the present was at all referred to. The 
whole scope of the context would lead to the supposi- 
tion, that the events spoken of w r ere then about to tran- 
spire. John was forbidden to seal the book, for the 
very reason, that the time ivas at hand. 

" It is a well known fact, that, when important events 
revealed through the prophets or inspired men of old, 
were not to be fulfilled or accomplished till some very 
remote period, or for a long time after the prediction 
21* 



246 PLAIN GUIDE TO UNI VERBALISM 

was made, the prophets were commanded to seal up the 
book, or the sayings thereof, because the time of fulfil- 
ment was distant. Thus, in Dan. viii. 26, Gabriel 
says to the prophet, c The vision of the evening and the 
morning, which was told, is true ; wherefore, shut thou 
up the vision, for it shall be for many days ' ; that is, 
its fulfilment is to be at a remote period. Again, xii. 
4, 9, 12, 13 ; c Thou, O Daniel, shut up the words, and 
seal the book, even to the time of the end,' c Go thy 
way, Daniel ; for the words are closed up and sealed, 
till the time of the end. 5 c Blessed is he that waiteth, 
and cometh to the thousand three hundred and five and 
thirty days. But go thou thy way till the end be ; for 
thou shalt rest, and stand in thy lot at the end of the 
days.' 

" On the other hand, where the events were to take 
place immediately, or very soon, the prophet was for- 
bidden to seal the sayings of the book ; as in the events 
spoken of in the text and context, on which we are 
now remarking. In the verse preceding the text (10), 
it is said ; c Seal not the sayings of the prophecy of this 
book ; for the time is at hand.'* Then, after recording 
the language of the text, c He that is unjust, let him be 
unjust still,' &c, it is added (ver. 12), c And behold, 
I come quickly ; and my reward is with me, to give ev- 
ery man according as his work shall be.' That is, 
there is a coming judgment, now at hand, that will find 
and deal with all, according to the several parts they 
have acted, the sides they have taken, the deeds they 
have done, and the characters they have formed, 
whether that of an enemy or a friend to the cause of 
Christ. 

cc We know there is a difference of opinion as to the 
time when this book was written, and most Christians 
date it as late as the year 96. But we are inclined to 
the opinion, that it was written considerably before that 
time, even before the destruction of Jerusalem ; that 
that important event was then about to take place ; that 
many of the metaphors, figures, and frightful scenes, 



NEW TESTAMENT PASSAGES EXPLAINED. 247 



relate to the destruction of Jerusalem, the dispersion 
of the Jews, and the great ecclesiastical and civil revo- 
lutions that were contemporary with those events. The 
very introduction, or exordium, to the book, would lead 
one to this conclusion. Chap i. 1 - 3 ; c The revela- 
tion of Jesus Christ, w r hich God gave unto him, to 
show unto his servants things which must shortly come 
to pass ; and he sent and signified it by his angel unto 

his servant John Blessed is he that readeth, 

and they that hear the words of this prophecy, and keep 
those things which are written therein ; for the time is 
at hand.' 

u Besides these considerations, furnished by the ex- 
ordium to the book, by the context under notice, and 
many other internal marks of the book having the same 
bearing, the popular notion supposed to be coun- 
tenanced by the text, is wholly destitute of all sup- 
port from reason or revelation. If God is the creator 
and moral governor of mankind in this life, is he not as 
much so in the future ? Does death dissolve the tie 
between the creature and Creator ? or put a period to 
man's moral powers, or God's capacity to improve 
them ? Must the moral condition of all infants, idiots, 
Pagans, Mahometans, Jews, &c, remain precisely the 
same through all eternity that it is at the article of death ? 
If so, they (especially infants and idiots) can never 
know much, nor, consequently, can they ever suffer or 
enjoy much as moral beings. But does not Paul con- 
tradict this theory (1 Cor. xv. 51), when he declares 
c ice shall all be changed.' And again (Rom. xiv. 
8,9); £ For whether we live, we live unto the Lord ; 
and whether we die, we die unto the Lord ; whether 
we live, therefore, or die, we are the Lord's. For to 
this end Christ hath died and rose, and revived, that he 
might be Lord both of the dead and living.' " 



248 



PLAIN GUIDE TO UNIVERSALIS*!. 



XCVI. u If any man shall add unto these things, God shall add 
unto him the plagues that are written in this book ; and if any man 
shall take away from the words of the book of this prophecy, God 
shall take away his part out of the book of life, and out of the holy 
city, and from the things which are written in this book." Rev. 
xxii. 18, 19. 

Having finished the prophecies of the book of Rev- 
elation, its author was desirous to prevent them from 
being corrupted. For this purpose he adds, t; If any 
man shall add unto these things, God shall add unto 
him the plagues that are written in this book [of Reve- 
lations] ; and if any man shall take aw T ay from the 
words of the book of this prophecy, God shall take 
away his part out of the book of life, [the roll of 
Christian believers,] and out of the holy city, [the 
Christian Church,] and from the things which are writ- 
ten in this book, [viz. the blessings which are promised 
to the true and faithful disciples.] 

What are the plagues that are written in this book ? 
Have we not shown that they are not to be referred to 
the immortal state ? See these plagues spoken of, ix. 
20, and compare with the preceding part of the chap- 
ter. See also, xi. 6, where it is said the two witnesses 
have power 4C to smite the earth with all plagues." See 
again, xvi. 9. Here the plagues are spoken of once 
more ; and if the reader will peruse the whole chapter, 
particularly the first verse, he will see that these plagues 
were poured out u upon the earth" Again, see xviii. 
4, 8 ; and here we are told, that cc her plagues come 
in one day, death, and mourning, and famine ; and she 
shall be utterly burned with fire ; for strong is the Lord 
God, who judgeth her." Were not these plagues on 
the earth ? 

But let us look once more. In xv. 1, we read, 
" And I saw another sign in heaven, great and marvel- 
lous, seven angels having the seven last plagues ; for 
in them is filled up the wrath of God," Again, in 
verse 6, we read, that cc the seven angels came out of 
the temple having the seven [last] plagues." See vers. 



KEW TESTAMENT PASSAGES EXPLAINED. 



249 



7 and 8. In the next chapter, [xvi.] we read of the 
manner in which these seven angels poured out the 
seven u last plagues;" and a slight examination will 
show, that they were all poured out upon the earth, 
u And I heard a great voice out of the temple, saying 
to the seven angels, go your ways, and pour out the 
vials of the wrath of God upon the earth." The 
first vial was poured out upon the earth, meaning the 
land, verse 2. The second was poured out upon the 
sea, verse 3. The third was poured out upon the riv- 
ers and fountains of water, verse 4. u The fourth an- 
gel poured out his vial upon the sun," verses 8, 9. 
" The fifth angel poured out his vial upon the seat of 
the beast," verses 10, 11. " The sixth angel poured 
his vial upon the great river Euphrates," verses 12—16. 
u And the seventh angel poured out his vial into the 
air," verses 17-21. These were the seven angels 
having the seven last plagues, and this was the manner 
in which the seven last plagues were poured out. 

Now when it is said, "if any man shall add unto 
these things, God shall add unto him the plagues that 
are written in this ooofc," — what other plagues can be 
referred to than those which are enumerated above ? 
And is it not evident, that those plagues have no refer- 
ence to the immortal existence ? 

In the interpretation we have given of this subject, 
we are confirmed by two of the best critics. Ham- 
mond paraphrases the two verses as follows : — 

" As for all those to whom this prophecy will come, 
I conjure them all, that they change not a tittle of it, 
and withal, that they look upon it as the last authoritative 
prophecy that is likely to come from heaven, to be a 
rule of faith to the church. What is here said, is de- 
creed and settled immutable ; no man shall be able to 
avert it ; and whosoever shall go about to infuse any 
other expectations into men than what are agreeable to 
these visions, God shall bring on him the judgments 
that are here denounced against God's greatest enemies. 
And so in like manner, whosoever shall derogate any 



250 FLAIN GUIDE TO UNI VERS ALISM. 

thing from the authority of this prophecy, or take out 
any part of it, or occasion men's not receiving the ad- 
monition of Christ here contained, in every part there- 
of, God shall cast him off, throw him out of the church, 
account him incapable of all the blessings, which are 
here promised to the faithful Christians." 

The learned Grotius, in his " Annotations," speaks 
as follows : — 

u God shall add unto him the plagues : by the 
plagues are to be understood, as well those in chapter 
vii. ix. x. and xi., as those in chapter xvi. xvii. and 
xviii. ; of which one portion relates to the Jews, and 
the other to the Roman empire. 

" And out of the holy city : he shall not be a mem- 
ber of the church, but shall be cast out, as one making 
a lie." 

To conclude, let me observe, that the 20th verse 
shows, that the punishments denounced in the 18th and 
19th verses were of speedy accomplishment. " He 
which testifieth these things saith, surely, I come quick- 
ly ; Amen. Even so come, Lord Jesus." 



CHAPTER VI. 

POPULAR OBJECTIONS CONSIDERED. 

I. We propose to notice in this chapter, the most 
common objections to Universalism. A series which 
appeared in a highly respectable Orthodox periodical in 
Boston, a few years since, will be made the basis of 
this chapter. We prefer this method, that the objec- 
tions may appear in the language of the objector, and 
thereby be given in their full force. 

II. " Universalism is contrary to the dictates of common pru- 
dence. Prudence says, Always take the safe side of a question. 
But it is not safe to adopt Universalism ; for if it be not true, — and 
it may not be, then, trusting to it, I shall lose my soul. Whereas, if 
it be true, and I adopt the contrary belief, I am nevertheless safe." 



POPULAR OBJECTIONS CONSIDERED. 



251 



This is the old argument, which has been answered 
time after time. It is to be presumed, that partialists 
never read the writings of Universalists ; for, in that 
case, they would be unwilling to bring forward an argu- 
ment which has been fairly and repeatedly refuted, 
The argument before us, is based on the safety of be- 
lieving in endless misery. The believer in endless 
misery, it is thought, suffers no disadvantage, and is 
exposed to no danger ; for if Universalism is true, he 
is as safe as anybody else ; but if the doctrine of end- 
less misery be true, what will become of the Univer- 
salist ? The question, then, with the partialist is not, 
which doctrine is best sustained by evidence, but which 
is it safest to believe ? We say, it is the safest to be- 
lieve the truth ; and the primary question, before which 
every other dwindles into nothing, is this, — which of 
these doctrines is true ? We will, however, waive the 
primary question, and inquire which it is the safest to 
believe ? But is there not something unphilosophical 
in this question ? A man's belief is here represented 
as something he can manage at his pleasure ; it is sup- 
posed he can believe any thing or every thing ; and if 
he thinks that it is safer to believe one thing than anoth- 
er, he will believe it. We see nothing here like reason 
or good sense. A man's belief is governed by evi- 
dence ; and whether it is safe to believe a proposition, 
can have no influence at all on him in forming his reli- 
gious opinions. The argument, then, under considera- 
tion is an unphilosophical one, that no man, in the 
exercise of good sense, would bring forward. 

If the doctrine of endless misery should at last prove 
true, (God forgive the supposition,) we see no reason 
why the believer in that doctrine would not as likely be 
lost, as the sincere Universalist. It certainly cannot 
excite anger in God for men to believe Him better than 
he really is ; and how it will recommend a man to 
God's favor to attribute to Him the disposition of a 
demon, we have no means of knowing. As to this 
life, the believer of Universalism has the advantage 



252 



PLAIN GUIDE TO UMVERSALISM. 



over every man in the world. He is filled with joy and 
peace in believing. Death, to him, is the passport, 
not to eternal nothingness, nor eternal torture, but to 
immortality and incorruption. Whereas, a man who 
believes in the orthodox doctrines of the day, if he 
have the common feelings of humanity, must find his 
bosom wrung with the keenest anguish. 

The primary question with the Universalist is, -what 
has God revealed in his word ? To this standard we 
bow implicitly. The true sense of this book is the 
only true orthodoxy we know of. If our opponents will 
convince us, by arguments drawn from this book, that 
their doctrines are true, we shall feel ourselves com- 
pelled to receive them ; but, until they do, they may 
rest satisfied, we shall be obliged to retain our present 
opinions. 

III. " If I become a Universalist, I mast reject the evidence 
arising from the general apprehensions of the Christian world; and 
that, too, when it should have the greatest possible weight in every 
candid mind. With comparatively few exceptions, the inhabitants 
of Christendom have, for eighteen hundred years, embraced the doc- 
trine of a future and eternal punishment; and all this time the 
strongest feelings of the natural heart have been enlisted against it. 
So that ! it is next to a miracle, that the Christian world should, for 
so many ages, embrace the doctrine of future punishment, and re» 
ject that of universal salvation, had not the doctrine of universal 
salvation been most evidently false, and that of future punishment 
most exidently true.' " 

Is this argument sound ? Is the believer in endless 
misery satisfied with it ? The Pope's supremacy has 
been as generally acknowledged, as the doctrine of 
endless misery ever was. Will the man who penned 
the above argument, accede to the Pope's claims ? 
Will he say, " with comparatively few exceptions, the 
inhabitants of Christendom have, for eighteen hundred 
years, embraced the doctrine of the Pope's supremacy, 
and transubstantiation, and all this time the strongest 
feelings of the natural heart have been enlisted against 
it. So that it is next to a miracle, that the Christian 



POPULAR OBJECTIONS CONSIDERED. 25 S 



world should, for so many ages, embrace this doctrine 
of the Pope's supremacy, and reject the contrary, had 
not the contrary been most evidently false, and that of 
the Pope's supremacy true," — will he say this ? No, 
he will not. Then he himself acknowledges that his 
argument is good for nothing. If he will go into China, 
or any other heathen land, he may use the same argu- 
ment in defence of idolatry ; at Constantinople, the 
same, in principle, may be set up in defence of Ma- 
hometanism. That the doctrine of endless misery was 
held, without exception, in the dark ages of the church, 
is no argument in its favor. The Universalist alleges, 
and is able to prove, that the doctrine he holds, was 
taught by Christ and his apostles, and by some of the 
most eminent Christian Fathers immediately succeeding 
the apostles ; that it was not for two or three centuries, 
that the doctrine of endless misery was unquestionably 
declared ; that the two contrary sentiments existed in 
the church for a long time, without being made a matter 
of reproach on either hand ; and that, when the doctrine 
of Universalism was first condemned, it was done by 
wicked men, whose hearts were filled with enmity 
against those who held that doctrine, and who were 
plotting their destruction. Of these very important 
facts there is the fullest evidence. For additional in- 
formation on the subject, we refer the reader to the first 
chapter of this work. 

IV. " Adopting the sentiments of Universalism, I cannot account 
for that deep solicitude which Christ and his apostles manifested for 
the salvation of immortal souls. That they were deeply solicitous 
for the salvation of their hearers, admits not of doubt or dispute. 
But why should they have been so, if all were sure of heaven ? " 

This is mere sophistry. That Christ and his apos- 
tles were solicitous for the salvation of their hearers, 
and of all mankind, the Universalist has no desire to 
dispute ; but it belongs to the partialist to prove, that 
they were solicitous to save men from eternal hell tor- 
ments in the future state. Now the truth is, we do not 
22 



254 



PLAIN GUIDE TO (ROVERS Al«iSfil 



read one word in the Bible about saving men froai 
punishment in the future state. Jesus was anxious to 
save people from their sins, and their errors, and bring 
them to the knowledge of the truth. He was anxious 
to save the Jews from the awful judgments which were 
impending over them, and all the apostles partook of 
the same solicitude. Paul says, (Gal. i. 4,) that Jesus 
gave himself for our sins, that he might deliver us from 
u this present evil world. " The evils from which 
Jesus came to save men are in this world, and for this 
reason he came into this world to save them. We 
challenge those who believe in endless misery, to pro- 
duce a single passage in which salvation from hell tor- 
ments in the future state is spoken of. The Universa- 
lis! feels a like solicitude, with that possessed by Christ 
and his apostles ; and our 4; heart's desire and prayer 
to God is," that men may be brought to the knowledge 
of the truth. We have seen too often the dreadful 
effects resulting from endless misery, to be indifferent 
on this subject. We have known people grievously 
tormented with the fear of being cast off forever, so 
much so, that at times they have been actually insane ; 
and not a few cases of suicide have resulted from this 
cause. Universalists feel the deepest solicitude to save 
men from these errors, and bring them to the knowledge 
of " the truth as it is in Jesus." Now. on the same 
principle on which our opposing brethren can account 
for the solicitude of Universalists, let them account for 
the solicitude of Christ and his apostles. 

When we see the deep misery and heartfelt anguish 
which a sincere belief in the doctrine of endless tor- 
ment occasions, the heart bleeds for the unhappy suffer- 
ers, and we pray God most earnestly that they may be 
saved from the influence of such a faith. We have 
deep solicitude for the salvation of such persons from 
the u fear that hath torment," 1 John iv. IS ; and we 
desire that they may be brought to enjov the same faith 
which the apostle Peter cherished when he said, " be- 
lieving, we rejoice with joy unspeakable and full of 



POPULAR OBJECTIONS CONSIDERED. 



255 



glory," 1 Peter i. 8. He, certainly, could not have 
believed in eternal torments. The evils which have 
been produced by an unshaken faith in endless torments, 
are absolutely indescribable. We will give one or two 
instances, but a large number must be omitted for a 
want of room. 

We call the reader's attention to a paragraph in the 
sermon preached a few years since, by Rev. Dr. Ten- 
ney, of Weathersfield, Connecticut, at the funeral of 
the late Dr. Austin, for many years pastor of the elder 
orthodox society in Worcester, Massachusetts. It 
shows, clearly and forcibly, the oppressive and un- 
wholesome tendency of those views of the divine char- 
acter and government, which Dr. Austin was well 
known to entertain. We publish the extract as a warn- 
ing, — a solemn warning, — and as a tangible and in- 
controvertible evidence, that there is no comfort nor 
solace to be derived from the doctrine of endless 
misery. 

u But for the last three or four years, a thick and 
dark cloud has hung over the course, and enveloped in 
dismay the mind,of our revered friend. He lost nearly 
all hope of his own reconciliation to God and interest 
in the Redeemer. He sunk into a settled, deep, reli- 
gious melancholy, which occasionally appeared in par- 
oxysms of despair and horror. His bitter moanings 
were, at times, sufficient to wring w T ith sympathetic an- 
guish the most unfeeling heart." 

Dr. Austin for a long time before his death, was in 
a state little short of madness ; * and we do not see 
what is to hinder that effect in a man who sincerely be- 
lieves in endless misery, and applies his doctrine to 
himself. The same remark may be made concerning 
the celebrated Dr. Bellamy, well known as an orthodox 
divine. Cowper, also, the beautiful poet, it is well 
known, more than once attempted to destroy his life 
through the influence of religious melancholy. " He 



* See " Unitarian Advocate/' for July, 1831, 



256 



PLAIN GUIDE TO UNIVERSALISM. 



was led into a deep consideration of his religious state ; 
and, having imbibed the doctrine of election and repro- 
bation, in its most appalling rigor, he was led to a very 
dismal state of apprehension. We are told, u that the 
terror of eternal judgment overpowered and actually 
disordered his faculties ; and he remained seven months 
in a continual expectation of being instantly plunged 
into eternal misery." # Although he at times recovered 
from this dreadful depression, he at last sunk under it, 
being gradually worn out, and he expired upon his bed. 

This subject brings to mind the exclamation of 
Saurin, the celebrated French divine. After having 
preached a long discourse in support of endless mis- 
ery, he breaks out in the following touching peroration : 
u I sink ! I sink under the awful weight of my subject ; 
and I declare, when I see my friends, my relations, the 
people of my charge, this whole congregation ; when I 
think that I, that you, that we are all threatened with 
these torments ; when I see in the lukewarmness of my 
devotions, in the languor of my love, in the levity of 
my resolutions and designs, the least evidence, though 
it be only presumptive, of my future misery, yet I find 
in the thought a mortal poison, which diffuseth itself in- 
to every period of my life, rendering society tiresome, 
nourishment insipid, pleasure disgustful, and life itself a 
cruel bitter. / cease to wonder, that the fear of hell 
hath made some mad and others melancholy." 

May we not, then, have u deep solicitude " that 
mankind may be delivered from a faith whose effects 
are so appalling ? 

V. 11 On this ground, I cannot account for the bitter opposition 
which the wicked exhibited to the preaching of Christ and his apos- 
tles. If in their preaching they advocated the doctrine that all will 
be saved, why did they meet with persecution and distress from 
wicked men ? No one can tell." 

If Christ and his apostles preached Universalism, 

* See the new " Encyclopedia Americana," art. Cowper, and Cow- 
per's " Private Correspondence with his most intimate friends ; edited 
after the life by Haley, by his relative Johnson 



POPULAR OBJECTIONS CONSIDERED. 



in 



the objector finds it difficult to account for the opposi- 
tion with which they met. Now, w T e say, this is some- 
what remarkable. Do not Universalists, now, preach 
the salvation of all mankind ? Certainly. And what 
sect is opposed with more bitterness than they ? The 
very reason why Christ was opposed by wicked men, 
was, because he preached an impartial doctrine. Self- 
righteous sinners, such as opposed Jesus and his apos- 
tles, always did hate, and always will hate, that which is 
impartial. All this the blessed Saviour most carefully 
pointed out to them. In the parable of the laborers in 
the vineyard, some are represented as murmuring against 
"the good man of the house," because he gave to ev- 
ery man a penny. This was treating all alike ; and this 
instructive parable Jesus uttered to reprove those tricked 
men, who found fault with the impartiality of his doc- 
trine. To the same purpose was the parable of the 
prodigal son spoken. The elder son murmured, — 
that self-righteous sinner, who, in his own estimation, 
had never done any thing evil in his life. What did he 
murmur at ? Because the sinner was received to favor. 
The apostle Paul tells us, that he labored and suffered 
reproach because he c< trusted in the living God, who is 
the Saviour of all men, especially of them who be- 
lieve ? " 

This was the very reason why he was opposed, and 
reproached, because he believed in Universalism ; and 
trusted in God as the Saviour of all men. 

Is it asked, why the wicked should oppose Christ 
because he preached that they should be saved. We 
answer, because he preached that every one else should 
be saved also. It was for this reason, that he "endured 
contradiction of sinners." And why do the ivicked 
now T oppose the same blessed doctrine ? For the same 
reason ; because it assures them, that others are to be 
saved as well as they. This is the secret. Human 
pride revolts at Universalism ; it always opposed it, 
and it always will. This doctrine is congenial only to 
22* 



258 



PLAIN GUIDE TO UNIVERSALISM. 



the humble mind ; and gives happiness only to those 
whose hearts are contrite and benevolent. 

VI. " The preaching of Christ and his apostles often excited deep 
anxiety in the impenitent to secure the salvation of their souls. 
How can we account for this fact, if their preaching made them sure 
of heaven ? " 

This objection is stated in such a manner, as to con- 
vey a fallacious idea to the mind. We say, then, and 
we defy contradiction, that a single case cannot be 
found in the Scriptures, of persons being desirous to 
save themselves, either their souls or their bodies, from 
hell torments in the future state of existence. In re- 
gard to the future, and in regard to God's care of men, 
the preaching of Jesus always had a tendency to in- 
spire confidence, not anxiety. Read the sixth chapter 
of Matthew, particularly the latter part of it. How 
kindly and ingeniously does the Saviour, in that sublime 
passage, reason men into confidence in God. He re- 
buked them for their distrust. He pointed them to 
" the birds of the air," and "the lilies of the field," 
— the one bountifully fed, and the other beautifully 
clothed, without any anxiety on their part. From this 
he reasoned as follows : "If God so clothe the grass 
of the field, which to-day is, and to-morrow is cast into 
the oven, shall he not much more clothe you ? " This 
was the strain of Christ's preaching ; and he closed it, 
on that occasion, by saying, (as the passage is better 
translated,) " Take, therefore, no thought for the future, 
for the future shall take thought for the things of itself. 
Sufficient unto present time is present evil." Jesus 
preached to the Jews, that they were in imminent dan- 
ger of the judgments with which God was about to visit 
their nation, and on this account the anxiety of many 
was excited ; but on no occasion did Jesus or his apos- 
tles cause people to believe, that they were in danger 
of hell torments in the future existence. 



POPULAR OBJECTIONS CONSIDERED. 



259 



VII. 'Many, who once advocated universal salvation, have since 
confessed, that when they were strongest in the belief of the senti- 
ment, they had many doubts and misgivings, and were secretly con- 
vinced, that it could not be true. Many, who have tried to be Univer- 
salists, have afterwards testified, that, after their most strenuous efforts 
to believe that doctrine, they could not convince themselves of its 
truth. How could this be, were it plainly taught in the pages of rev- 
elation, and consonant with the deductions of right reason ? " 

Now we must confess, that we call this very unsatis- 
factory. " Many who have advocated Universal]' sm, have 
confessed, that when they were strongest in the belief 
of the sentiment, they had many doubts and misgiv- 
ings. ?? How could they be said to be strong in the 
belief of the sentiment, if they had many doubts ? And 
yet we are told, that these people, who believed Univer- 
salism, when they were strongest in the belief of the 
sentiment, not only had man}' doubts and misgivings, 
but " were secretly convinced, that it could not be true." 
This is what we call a paradox. Again, — - ;c Many who 
have tried to be Universalists," it is said, cc have after- 
wards testified, that, after their most strenuous efforts to 
believe the doctrine, they could not convince themselves 
of its truth." And what does this prove ? Perhaps 
it proves, that they had not got the eyes of their under- 
standing enlightened ; we do not think it proves any 
thing more. Let us turn the tables. " Many who have 
tried to be Calvinists, have afterwards testified, that, af- 
ter their most strenuous efforts to believe that doctrine, 
they could not convince themselves of its truth." And 
here we may repeat the objector's pungent question : — 
" How could this be, were it plainly taught in the pages 
of revelation, and consonant with the deductions of right 
reason ?" It is well known to be a fact, that, many 
people of candid, generous, and discriminating minds, 
have searched the Scriptures carefully and prayerfully, 
from day to day, and from week to week, with no oth- 
er desire than to learn what is therein revealed, and 
have, by this process, become fully convinced, that the 
doctrine of Universaiism is a doctrine of the Holy 



260 PLAIN GUIDE TO UNIVERSALISM. 



Scriptures. " How could this be, were it " not " plain- 
ly taught in the pages of revelation, and consonant with 
the deductions of right reason ? " 

VIII. " Universalists themselves seem to be doubtful of their 
own cause. Otherwise, why are they so anxious to make proselytes, 
to erect meeting-houses, to have preaching, and to prop up their 
cause »y increasing their numbers ? If their doctrine be based upon 
the truth, what matter is it whether others believe or disbelieve it? 
They will all meet in heaven, to go no more out forever !" 

It appears from this, that if a sect are " anxious to 
make proselytes, to erect meeting-houses, to have 
preaching, and to prop up their cause by increasing their 
numbers," then they " seem to be doubtful of their 
own 3ause." What is the unavoidable inference from 
this ? Answer. That the opposers of Universalism 
are " doubtful of their own cause," for none are more 
anxious than they " to make proselytes, to erect meet- 
ing-houses, to have preaching, and to prop up their 
cause by increasing their numbers." They believe, or, 
at least, the author of this objection does, in predesti- 
nation, and in the election of some to eternal life, and 
the reprobation of others to eternal damnation. "If 
this doctrine be based upon the truth, what matter is it 
whether others believe it, or disbelieve it." Their fate 
is irrevocably fixed. 

IX. u It cannot be denied, that the advocates of Universalism are 
mostly to be found in that class of people which the Bible denomin- 
ates wicked; while nearly all the wise and good adopt the contrary 
belief. The intemperate, the thief, the robber, the profane swearer, 
the murderer, the corrupt and dissolute, are generally pleased with 
the preaching of Universalists ; but the pious and the better portion 
of community deprecate the influence of such preaching. I like the 
society of the wise and good, better than that of thieves, and drunk- 
ards, and profane swearers." 

It would be well for us all, if we would be much 
on our guard against the sin o,f self-righteousness. It is 
a sin that doth most easily beset us. We fear, that the 
author of this objection, doubtless unconsciously to him- 
self, was under the influence of some such error. Did 



POPULAR OBJECTIONS CONSIDERED. 261 



he not entertain a high opinion of himself? Is it not 
arrogating too much to himself, and those who agree 
with him in opinion, to say, u nearly all the wise and 
good " adopt the belief of endless misery ? Is such a 
profession consistent with the spirit which led the pub- 
lican to exclaim, " Lord, be merciful to me a sinner ? " 
It rather reminds us of the case of the Pharisee, 
who said " Lord, I thank thee that I am not like ther 
men." But are the allegations true, which are embrac- 
ed in this objection ? That those who really feel them- 
selves to be sinners, and see their need c*f divine grace 
and salvation, will prize the doctrine of Universalism, 
is unquestionable ; but this is not what the objector 
means. He means, that those who have no condition 
for their offences, — the thoughtless, the cruel, and. the 
debauched, are generally in favor of Universalism. In 
this sense the objection is false. Is it true, th; t the 
wicked are generally Universalists ? Is it true, that 
those who take the name of God in vain, -— those who 
are intemperate, — those who are debauched, are gen- 
erally Universalists ? Examine the penitentiaries. In- 
quire into the religious opinions of the prisoners ; and in 
the great majority of cases, you will find, that they have 
been educated in the belief of endless torments. It is 
true, they have not paid much attention to the subject 
of theology, in any way ; but, so far as they believe in the 
future state, they generally apprehend, that the doctrine 
of endless misery is true. Were those who have car- 
ried on persecution, — who have kindled the fagot, — 
who have shed rivers of human blood, — who have mur- 
dered men, and women, and children, indiscriminately, 
in their attempts to exterminate heresy, — have these 
men been Universalists ? No instance of persecution 
can be pointed out, in all the history of the church, which 
can be justly attributed to those who believe, that God 
will at last have mercy on all. Who were the inquisi- 
tors, — those who loved to feast their eyes on writh- 
ing bodies, and to gratify their ears with the groans 
and unavailing prayers of the poor victims of their 



262 



PLAIN GUIDE TO UNIVERSAL ISM, 



wrath ? Were these men Universalists ? No, not one 
of them; for, had they been, their doctrine would have 
taught them better ; they would have had compassion 
on the ignorant, and those who are out of the way. It 
is a truth, which a strict observation of society will 
confirm, that Universalism prevails mostly in those 
places where crime is least known. Compare the dif- 
ferent parts of our own country, with one another, and 
then inquire in which parts Universalism mostly pre- 
vails. Compare our own country with Europe, and the 
above remark will be fully proved. It cannot be said, 
in truth, that Universalism is principally to be found 
among those who are justly denominated the vicious. 

We have already hinted at the fact, that those who 
really feel their sinfulness, and are exercised with con- 
trition for their offences, will love the doctrine of Uni- 
versalism. Such loved the doctrine of Jesus, when 
he was on earth. The publicans and shiners drew 
near unto him to receive his instructions, and the 
Scribes and Pharisees murmured, because he " re- 
ceived sinners and ate with them." 

X. " Universalism is most obviously of a corrupt moral tenden- 
cy. Its fundamental truth is, All are sure of heaven. Believing 
this, men may act out the corruptions of a depraved heart without 
fear of retribution, and of course, without much restraint. I cannot 
believe, that the religion which opens the door of crime and blood 
is from heaven." 

Universalism is not most obviously of a corrupt 
moral tendency. We offset one assertion against 
another. One important truth embraced by Universal- 
ists is, that all men shall be rewarded according to 
their works ; that the punishment of sin is not delayed 
until the future existence, but that it is swift, sure, and 
inevitable ; that sin goes hand in hand with woe through- 
out its whole duration ; that it is itself AeZZ, into which 
the sinner cannot plunge, without feeling its flames and 
torments. In regard to retribution, such is the doc- 
trine of Universalists. We must again contradict the 
author of the objections, and say, " Believing this, 



POPULAR OBJECTIONS CONSIDERED. 



263 



men" cannot " act out the corruptions of a depraved 
heart without fear of retribution." So far from de- 
stroying the fear of retribution, Universalism quickens 
it, by showing that the punishment of sin cannot be 
avoided. But some attempt to prove, that sinners es- 
cape punishment in this life, and are oftentimes happier 
than the righteous, This, this is the doctrine which 
will cause men to u act out the corruptions of a de- 
praved heart, without fear of retribution." Here we 
may apply the closing words of the objection : "I 
cannot believe, that the religion which opens the door 
of crime and blood is from heaven." 

Those who insist, that Universalism is of a " cor- 
rupt moral tendency," ought to account for two things. 
First, how it happens that Universalists, at the present 
time, are as good as other people. Second, how it 
took place, that, in the dark ages, when the doctrine 
of endless misery found not a solitary being to question 
its correctness, people were more wicked than they 
ever were before, or ever have been since. The ob- 
jection before us ought never again to be brought for- 
ward, until these two facts are satisfactorily accounted 
for. 

XI. " The Bible, on almost every page, contemplates mankind 
as divided into two classes, the righteous and the wicked. It de- 
clares, that the distinction exists between them now, that it will 
exist at the hour of death, before the throne of final judgment, and 
through every period of their existence. I cannot reconcile this 
with Universalism."' 

That the Bible speaks of the righteous and the 
wicked, the Universalist most cheerfully allows ; but 
that the sacred writers contemplated mankind as di- 
vided into two distinct classes, is not correct. By the 
righteous, are meant such as do righteousness. u He 
that doeth righteousness is righteous." 1 John iii. 7. 
There is no man perfectly righteous. " There is none 
righteous, no not one." Rom. iii. 10. " There is 
not a just man upon the earth, that doeth good and 
sinneth not." Eccles. vii. 20. This surely does not 



264 



PLAIN GUIDE TO UNIVERSALIS*!. 



favor the idea of two distinct classes among mankind. 
The same man may be righteous at one time and 
wicked at another. Whenever men do righteousness, 
they are said to be righteous ; and whenever they do 
wickedness, they are said to be wicked. This is the 
only sense in which the righteous and wicked are men- 
tioned in the Bible. After making his statement, con- 
cerning his imagined two classes, the objector gives us 
a sweeping assertion^ in which he is kind enough to 
embrace the whole ground of the controversy, and by 
which he settles it all at once. He 44 declares, that 
the distinction between them exists now, that it will 
exist at the hour of death, before the throne of final 
judgment, and through every period of their existence.' 5 
This settles the whole matter. But then we inquire, 
What authority has this man to assert these things ? 
It is certain, that the Bible does not contain a word in 
support of that assertion ; but, on the other hand, it 
stands in contradiction to the objection. It is a matter 
of small importance to us, whether this writer can rec- 
oncile Universalism with his notions. 44 The Bible, 
the Bible alone, is the religion of Protestants," said 
the immortal Chillingworth ; and the Bible does not 
support the doctrine of distinctions among mankind, 
either in the grave or beyond it. Of the dead the 
Scriptures say, 44 All go unto one place." Eccles. 
iii. 20. Speaking of the resurrection, Paul says, 44 in 
Christ shall all be made alive." 1 Cor. xv. 22. 
Where, then, are the two classes ? Continuing the same 
subject, this apostle declares, 44 So also is the resur- 
rection of the dead : it is sown in corruption, it is 
raised in incorruption ; it is sown in dishonor, it is 
raised in glory : it is sown in weakness, it is raised in 
poicer : it is sown a natural body, it is raised a spirit- 
ual body." 1 Cor. xv. 42-44. Is the notion of 
two classes after the resurrection compatible with this 
language? 44 We shall all be changed." ver. 51. 
44 The dead shall be raised incorruptible." ver. 52. 
Could any careful person gather from this language the 



POPULAR OBJECTIONS CONSIDERED. 



265 



notion, that there will be two classes of mankind, the 
righteous and the wicked, after the resurrection? It is 
in vain to pretend it. 

XII. " If I become a Universalist, I must believe, that mankind 
receive their total amount of punishment in this life. Whereas, 
Scripture, reason, and fact unite in testifying, that this is not the 
truth. Scripture declares, that one event happeneth to the righteous 
and the wicked, — 'that God maketh the sun to rise on the evil 
and on the good, and sendeth rain on the just and on the unjust,' — 
and also inquires, Wherefore doth the way of the wicked pros- 
per ? ' Observation and facts teach us, that, if any thing which 
men suffer in this life may properly be called punishment, many of 
the most profligate and abandoned receive the least of it." 

There is a glaring contradiction in this objection, 
which shows that the writer knew little about his sub- 
ject, and which destroys, of course, the little proof 
he supposed his objection to possess. In the first place, 
he says the Scripture declares, " that one event hap- 
peneth to the righteous and the wicked," and yet he 
says, before he closes his objection, that many of the 
most profligate and abandoned receive the least pun- 
ishment in this life. The objector has fairly out- 
reached himself ; for a reasonable man would ask, how 
the wicked could suffer much less than the righteous 
in this life, if one event happens to both ? 

The objector declares, that the wicked are not fully 
punished in this life, and infers from this fact, that they 
will be punished hereafter. He saith, the Scriptures 
prove that men are not punished sufficiently on earth. 
We are compelled to declare, that the whole evidence 
of Scripture is on the contrary side. The sacred 
writers use the figures of sowing and reaping to rep- 
resent the unavoidable connexion between sin and 
misery: "Whatsoever a man soweth, that also shall 
he reap;" and hence the recompense of the sinner is 
called "the fruit of his doings." Now to say that 
man shall sin on the earth, and suffer the recompense 
in some other state of being, is alike reasonable with 
saying, that a man who sows a field of grain in Massa- 
23 



266 



PLAIN GUIDE TO UNIVERSALIS^!. 



chusetts shall reap the harvest in some other State. 
The Bible saith, cc He that soweth to the flesh, shall 
of the flesh reap corruption." He proceeds, — 

" This argument failing me, I must, — 

XIII. " Base my belief on the universality of Christ's atone- 
ment. Because the atonement is sufficient for all, I must argue that 
all will be saved. Whereas, the truth is, that, though all who tcill, 
may be saved, yet he who trill not believe, shall be damned." 

In the fact that Christ died for all men, this writer 
sees no proof that all men will be saved. Those who 
will, he thinks, may be saved, but those who will not 
must be lost forever. This is a rather unfortunate 
proposition for the Hopkitisians,* for they have gen- 
erally taught, that those shall be saved who are willing 
to be damned. A man must, at the same time, have 
a willingness to be damned and a desire to be saved, 
according to this writer's theology. Now we believe, 
that, as Jesus Christ died for all men, so all men will 
be saved. " He shall see of the travail of his soul, 
and shall be satisfied." Isaiah liii. 11. Jesus pred- 
icated the salvation of all men, of the fact of his dying 
for all. — "And I, if I be lifted up from the earth, 
will draio all men unto me." John xii. 32. This 
certainly assures us of the salvation of all men ; for he 
that cometh to Christ shall not be cast out. See John 
vi. 37. Men will not be forced, they will be drawn ; 
they will not be dragged to heaven against their wills, 
for the people of Christ shall be willing in the day of 
his power. " The heathen are his inheritance, and 
the uttermost parts of the earth are his possession." 

XIV. " God wills, in a certain sense, the salvation of all, and is 
able to do whatsoever his soul desireth, therefore all will be saved. 
But I know, that, although God wills, in a certain sense, the holi- 
ness, repentance, and faith of all, and is able to effect all that he 
designs to do, yet many are unholy, impenitent, and unbelieving. 
My argument, therefore, will not stand the test of vigorous exam- 
ination." 



* The author of these objections was a very zealous Hopkin- 
sian. 



POPULAR OBJECTIONS CONSIDERED. 



267 



Here the objector slips over an argument very easily, 
that he seems unwilling to stop and examine at length. 
The argument of the Universalist is this, that as God 
wills the salvation of all men, and is able to do all his 
pleasure, all men will be saved. The objector avoids the 
argument, by saying, that God now wills the salvation, 
repenfance, and faith of all, yet all do not repent. But 
the objector does not believe, that God wills determi- 
nately, that any thing shall take place at any time, which 
does not take place at that time. He does not now be- 
lieve, that God wills men should repent, believe, and 
be saved, any further than they do repent, believe, and 
be saved. He believes, as well as the Universalist, 
that the will of God is done, on earth, and in heaven. 
And he believes, furthermore, that God's will shall be 
done, as much in the eternal damnation of those w 7 ho 
may be lost, as in the eternal happiness of those who 
may be saved. The only question, therefore, that re- 
mains to be settled between him and the Universalist, 
is, whether God wills the salvation of all men. This 
he will not have courage to deny, in the face of the 
plainest declarations of the divine word. u God will 
have all men to be saved," saith Paul to Timothy. 
This will of God cannot fail, for " he doeth his will in 
the armies of heaven, and among the inhabitants of the 
earth ; none can stay his hand, or say unto him, why 
doest thou so ? " Dan. iv. 35. This is the will of 
God, which Jesus came to accomplish. " Lo, I come 
to do thy will, O God." Heb. x. 7. And to show, 
that he had secured the accomplishment of the divine 
will, Jesus declared, " I have finished the work which 
thou gavest me to do." John xvii. 4. 

XV. " Universalists deny, that there is a day of general judgment 
to come, and contend that it is already past ; that of course, there is no 
hell, no place of punishment, consequently, no punishment after 
death. But God has declared, 1 It is appointed unto men once to 
die, but after this the judgment,' ' The hour is coming, in the which 
all that are in the graces shall hear his voice, and shall come forth ; 
they that have done good, unto the resurrection of life ; and they that 



26S 



PLAIN GUIDE TO UNIVERSAOSM 



have done evil, unto the resurrection of damnation.' These passages 
are plain and explicit ;. they admit of no evasion. If language can 
teach it. we are here taught, that there will be a day of general judg- 
ment, and that some shall rind life, while others shall be condemned/ 

The Universalist does not deny the scriptural doc- 
trine of a day of judgment ; he does not say. M there 
is no hell," cs no place of punishment." The Univer- 
salis! does not. indeed, believe in endless punishment ; 
but every thing said in the Bible about judgment, or 
hell, or punishment, he believes as a verity. The 
Universalist does not misapply those passages in vs-hich 
these solemn subjects are spoken of ; he endeavours to 
understand them in their true and proper sense. The 
objector did not use due care in quoting one of the pas- 
sages on which he so confidently relies ; he has put it 
into a shape to suit himself. He says, God has de- 
clared, 61 It is appointed unto men once to die, but after 
this the judgment.'" He has clipped this passage at 
both ends, and entirely altered its sense. See Heb. 
\%. 27 3 25. The death here spoken of, the objector 
applies to all men ; whereas, the apostle had reference 
to the sacrificial death of the high priests under the law, 
with which he was comparing the sacrificial death of 
Christ. This, any person will perceive at once who 
will read the whole passage. u And as it is appointed 
unto men once to die, and after this the judgment, so 
Christ was once offered to bear the sins of many." 
Why are the particles as and so here used, if the apostle 
was not making a comparison between the death of the 
men spoken of, and the death of Jesus Christ r When 
the high-priest died figuratively, in his sacrifice, for the 
sins of Israel, he afterward came out of the holy of ho- 
lies, bearing the judgment of the children of Israel upon 
his breast. See Exodus xxviii. 29, 30. Hence, the 
apostle says, " as it is appointed unto men [the high 
priests] once to die [in their sacrifice], and after this 
the judgment "which they bore upon their breasts] ; so 
Christ was once offered [that is, in a sacrificial manner] 
to bear the sins of many." 



POPULAR OBJECTIONS CONSIDERED, 



269 



Nor has this writer perverted less a passage which 
may be found in John v. 23, 29. Here the Saviour 
was speaking of a figurative resurrection^ which was 
then about to take place ; but the objector applies this 
passage to the future resurrection of all men into another 
state of existence. And yet the Saviour was particular 
to declare, that the hour then was, when that resurrec- 
tion should take place. See the 25th verse. u Ver- 
ily, verily, I say unto you, the hour is coming, and now 
is, when the dead shall hear the voice of the Son of 
God, and they that hear shall live." How any man, 
who will carefully read the fifth chapter of John, can 
apply the Saviour's language, in this instance, to the 
future resurrection of men into the immortal state, we 
are totally unable to perceive. 

XVI. " Universalists argue, that, though it may be true that all 
the impenitent and unbelieving will suffer eternal punishment, yet 
all will repent and believe, and therefore be saved. Could I only 
believe this, I should have no difficulty in becoming a thorough-going 
Universalist. But my own observation has taught me, that many 
have died impenitent and unbelieving ; and Scripture renders the in- 
structions of observation certain. It cannot be, therefore, that all 
will be saved on this ground." 

That all will at last repent, and believe, the objector 
cannot admit. If he could believe it, he " should have 
no difficulty in becoming a thorough-going Universal- 
ist." Now, that all mankind will at last believe the 
gospel, the Bible does explicitly declare. u All the ends 
of the earth shall remember, and turn unto the Lord. 5 ? 
Ps. xxii. 27. u All nations, whom thou hast made, 
shall corne and worship before thee, O Lord, and glo- 
rify thy name. 55 lxxxvi. 9. " I have sworn by myself, 
the word has gone out of my mouth in righteousness, 
and shall not return, that unto me every knee shall bow, 
every tongue shall swear, surely shall say, in the Lord 
have I righteousness and strength , 55 Isa, xiv. 23, 24. If 
every individual shall swear that in the Lord he has 
righteousness and strength, all must, in that case, be- 
lieve the Gospel. St. Paul declares, that " every 
23* 



27Q 



PLAIN GUIDE TO tJKTVERSALlSM. 



tongue shall confess that Jesus Christ is Lord to the 
glory of God the Father.*' Phil. ii. 11. This is the 
true gospel confession ; and, if made by every tongue* 
as the apostle declares it shall be, all must then believe 
the Gospel. Now, when the objector puts forth ob- 
jections to this doctrine, he opposes a doctrine of the 
word of God. He tells us, that, from his own obser- 
vation, he knows that some do not believe in this life. 
We answer in the words of Paul ; M For what if some 
did not believe ? Shall their unbelief make the faith 
of God without effect ? God forbid.'* Rom. iii. 3. 4. 
In regard to the future condition of mankind, the Bible 
declares explicitly, that all shall ultimately know God, 
i; from the least to the greatest." Jer. xxxi. 34 ; 
Heb. viii. if. The proofs we have selected from the 
multitude of texts which might be brought forward, are 
sufficient to establish that fact in any reasonable per- 
son's mind. The whole body of texts adduced by us 
in Chapter III. bear with great force on this point. 
All objections made to that doctrine, are objections 
against the word of God ; and if men have any system 
of divinity, any preconceived notions which they cannot 
reconcile to it, we advise them to examine themselves, 
and see if there be not a deep-rooted opposition in their 
own hearts to the gospel of Jesus Christ. The love of 
creeds blinds the human understanding. This is the 
reason why men cannot see, that u the restitution of 
all things " hath been spoken by the mouth of all God's 
holy prophets since the world began ; and on this prin- 
ciple we may account for the formidable objections, 
which they think they discover against that great and 
glorious truth. 

XVII. M Universalis^ contend, that there is another state of pro- 
bation, in which these, who leave this world unprepared for heaven, 
will repent and believe in Christ, and be saved. But we read noth- 
ing of another state of probation. On the contrary, the whole tenor 
of Scripture, the whole course of divine providence, the grand result 
to which all things are evidently rolling onward, as well as several 
explicit declarations of divine truth, utterly forbid the supposition. 



POPULAR OBJECTIONS CONSIDERED. * 2?1 



And even if it were admitted, that God has instituted another state 
of trial, I could have but slight evidence to believe, that those, who 
neglect the day and means of grace on earth, would be likely to se- 
cure the interest of their souls in hell. For what Bible will they have 
in that world of woe, — what kind of preachers, — what means of 
religious instruction, — what day of grace, — - what strivings of the 
Holy Spirit, — what way in which 

* To 'scape from hell and fly to heaven ? ' 
None, none. How, then, can they be saved? " 

What is there in this objection beside mere assertion ? 
Who says the present state is a state of probation ? 
Answer. The writer of the objections before us. Does 
the Bible say so ? No. But provided this is a state 
of probation, who says the next will not be equally a 
state of probation ? Answer. The writer of the ob- 
jections. Does the Bible say so ? No. He says 
the whole tenor of Scripture ; he says the whole 
course of divine providence ; he says the grand result 
to which all things are evidently rolling onward, as well, 
he says, as several explicit declarations of divine truth, 
utterly forbid the supposition, that men may repent and 
believe in Christ hereafter. Does the Bible say so ? 
No. Why did he not quote some of those " explicit 
declarations " ? Why did he not at least give us one ? 
Again, this writer says, if God were to attempt to save 
men in the world to come, he would not succeed any 
better than he does in this world ; for those who neg- 
lect the day and means of grace on earth would neglect 
them in a future state. Does the Bible say this ? No. 
The Bible saith no such thing. And, as though men 
are to be brought to know God in the world to come, 
by the ordinary means, he inquires what Bible, and what 
'preachers they are to have in the next world ? 

In regard to all these questions concerning the future 
state, the Universalist has a short answer only to give. 
The ground of our faith is the New Testament. This 
assures us, that " in the resurrection men shall be as 
the angels of God in heaven." Matt. xxii. 30; that 
" the dead shall be raised incorruptible that the 



272 PLAIN GUIDE TO UNIVERSALISM. 



M sting of death, which is sin, shall be destroyed, and 
that God shall be all in aZZ." 1 Cor. xv. 28, 52, 55. 
Destroy this foundation, and we fall ; but, while this re- 
mains, our faith is indestructible. 

XVIII. " I cannot be a Universalis!;, because, after a somewhat 
extended and candid examination, I find, that the whole current of 
Scripture is in favor of eternal punishment. If Universalism be 
true, it appears to me, that the word of God must be false. I cannot 
for example, if Universalism be true, see any force or significance in 
that very affecting account of the general judgment, which Matthew 
has given us in the 25th chapter of his Gospel. I cannot tell what 
to make of several of the parables uttered by our Saviour. The par- 
able of the tares and wheat ; of the net that gathered of every kind ; 
and others, together with the account of the rich man and Lazarus, 
which, if they prove any thing, most certainly inculcate the doctrine 
of eternal punishment. The case of Judas, too, who, being perdi- 
tion's son, went to his own place, seems to me to be proof positive, 
that at least one individual will be miserable forever. But I must 
not particularize ; for, as I said before, the whole current of Scripture 
is obviously opposed to Universalism." 

The objector here says, the " whole current" of 
Scripture is in favor of eternal punishment. This, 
again, is an assertion, and, as such, is of no avail. We 
say, the whole current of Scripture is against eternal 
misery, and now we are even with the objector, on the 
score of assertions. If Universalism be not true, it 
appears to us, that the word of God must be false. If 
Universalism is true, the writer professes not to be able 
to see any force or significance in the parable of the 
sheep and goats, which he calls a u very affecting ac- 
count of the general judgment." Here, again, he be- 
trays his ignorance of Scripture. Now, if he will 
remember two things, we will put him in the way of un- 
derstanding the parable of the sheep and goats, 1st. If 
he will look at Matt. xxv. 31, he will perceive, that 
this parable w r as to be fulfilled at the coming of Christ ; 
and, 2d, if he will examine Matt. xvi. 27, 28 ; Mark 
viii. 33, and ix. 1 ; Luke ix. 26, 27, he will perceive, 
that this coming of Christ was to take place during that 



POPULAR OBJECTIONS CONSIDERED. 



273 



generation whom he addressed. See, also, Matt. x. 
23 ; xxiii. 36 ; xxiv. 34 ; and John xxi. 22. These 
Scriptures are worth a thousand mere assertions. As 
to the parables of the " tares and wheat," and of " the 
net," that gathered of every kind, they had their fulfil- 
ment at the same time. If he will take his Greek Tes- 
tament, and turn to Matt. xiii. 39, 40, and 49, he will 
perceive, that both these parables were verified at the 
" end of the alciv," rendered iL world " in our version, 
which was fully completed at the destruction of Jerusa- 
lem. See 1 Cor. x. 11 ; Heb. ix. 26 ; 1 John ii. 18. 
In regard to the account of the rich man and Lazarus, 
it is a parable ; and, in its literal sense, is not true, any 
more than the parable in Judges ix., of the trees going 
forth to choose a king. The truth in this, as in all 
parables, is to be sought under the figure. The Jews, 
in the time of Christ, had imbibed some of the absurd 
notions concerning Elysium and Tartarus ; and Jesus 
used these notions in a parable, to illustrate the impor- 
tant truths he desired to communicate. Poor, unfortu- 
nate Judas is brought up in the last place, to sustain the 
objector's cause. This writer tells us, that Judas " went 
to his own place." These words, however, were not 
spoken of Judas, but of Matthias, who u went to his 
own place," in the apostleship, from which Judas, by 
transgression fell. The verse a little transposed will 
make the sense perfectly evident. That he [Matthias] 
may take part of this ministry and apostleship ; that he 
[Matthias] might go to his own place, from which Ju- 
das, by transgression, fell. 

We come now to the last objection of the series.* 



* The above series of objections was drawn up by the once Rev. 
Moses Thatcher, editor of the u Boston Telegraph," a spirited par- 
tialist journal, published in Boston. They were much talked of at 
the time, as being absolutely unanswerable. We have preferred to 
make them the basis of this chapter, that the language of a real ob- 
jector might be used, and thus the objections be stated in full force. 
The melancholy truth is well known to the public, that since Mr. 
Thatcher published these objections, and endeavored to fasten on 
Universalism the charge of exerting a dangerous influence on public 



274 



PLAIN GUIDE TO UNIVERSALISM. 



XIX. u I cannot be a Universalis!:, for I fear that the doctrine 
would fail me at the hour of death. 

' A death bed 's a detecler of the heart.' 
Many who have believed this doctrine while in health and prosperi- 
ty, have, when approaching the grave, found it to be a false and an 
unsafe foundation ; have been obliged to relinquish it, and to cry out 
for mercy. I cannot embrace a doctrine which serves its advocates 
in this manner. A doctrine which affords hope and consolation when 
we are in health, and enjoying the pleasure of the world, but with- 
draws its support when we most need it, is not the doctrine which a 
prudent man would wish to believe." 

There is no force in this objection. It is not true 
that people renounce Universalisrn when they come to 
die. Do we not hear every day of people dying while 
they rejoice in that glorious faith ? and have we not 
often heard of those who renounced the doctrine of 
endless misery in prospect of death, and embraced 
Universalisrn ? Facts do most fully set aside the ob- 
jection before us. Behold the death of the celebrated 
John Murray, the early defender of Universalisrn in the 
United States. In the last hour he dwelt with rapture 
on the inspiring theme which had animated his soul for 
more than half his days, and on which he had expatia- 
ted with such great effect in hundreds of pulpits 
throughout the land. See the edition of his life by 
T. Whittemore, p. 222. The biographer of that great 
and good man, Elhanan Winchester, who labored so 
long and so zealously in defence of Universalisrn, both 
in this country and in Europe, assures us, u that he 
continued preaching until about the first of April (1797, 
then residing in Hartford, Conn.) when he delivered a 
sermon, under a strong impression that it was his last, 
from St. Paul's farewell address to the elders of the 
Ephesian church. He never entered his desk again. 

morals, he himself has fallen from his high standing as a Christian 
minister, and proved himself to have been the slave of the grossest 
vices. Had he believed what Universalists teach, that there is no 
safety in sin, — that a sure retribution will hasten on, and overwhelm 
the transgressor before he is aware, he might have been saved from 
disgrace and ruin. 



POPULAR OBJECTIONS CONSIDERED, 275 



His death was fast approaching, and he contemplated it 
with serenity and joy. On the morning of his decease, 
he requested two or three young ladies, who were sit- 
ting by him, to join in singing a hymn, observing at the 
same time, that he might expire before it should be 
finished. He began with them ; but his voice soon 
faltered, and the torpor of death fell upon him. They 
were disconcerted, and paused ; but he, reviving, en- 
couraged them to proceed, and joined in the first line 
of each stanza until he breathed no more." The Rev. 
Dr. Strong, a Presbyterian clergyman, and an eminent 
opposer of Universalism, preached his funeral dis- 
course, in which he gave Mr. W. an excellent charac- 
ter, and bore a frank testimony to his final constancy 
in the doctrine which he had preached. 

The well known instances of Universalists dying in 
full belief of their cheering opinions, are too numerous 
for us to make even a reference to the tenth part of 
them. One or two cases must suffice. Where was 
the power of pure Christian faith, to sustain the soul 
in the trying hour, more clearly seen, than at the death- 
bed of our departed friend, the late Rev. William C. 
Hanscom, of Waltham, Massachusetts. It w 7 as the 
privilege of the writer of these pages, to be often at his 
side, during his sickness. Over and over again he as- 
sured me, of the comfort which he derived from his 
trust in the divine goodness, and his hope of a happy 
immortality for himself, and all mankind. But a few 
days before^his death, I proposed to him the following 
questions : u Are you happy in your mind ? " " Per- 
fectly," was his reply. I remarked to him, "It is 
said Universalism fails us in the hour of sickness." He 
replied, " I know, from my own experience, the falsity 
of this statement. I believe as firmly as ever, — I 
have no doubt. My faith is not in the least changed. 
My heart and soul are at peace. Could I live, I should 
preach more earnestly than ever. I have nothing to re- 
gret in my short ministry, except that I have done so 
little in preaching what I have believed to be the truth." 



276 



PLAIN GUIDE TO OTVERSALISM. 



The day but one before his death, I was at his bed- 
side. He probably supposed himself dying. His eyes 
were intently gazing upward, — his lips were moving, 
and by applying my ear, I recognised these words : 
U I am going home to my Father in heaven, — my 
home, — my heavenly home, — I am happy." * * * * # 
Again, in a few moments, u How 7 sweet ? t would be to 
die ; " * # * * * and, after a brief silence, he faintly 
whispered, 

" While on his breast I lean ray head, 
And breathe my life out sweetly there; " 

and so he did breathe his life out sweetly, reposing, 
with implicit trust, on the bosom of his Saviour. 

Another more recent instance of the sustaining 
power of CJniversalism in the hour of death, is seen in 
the death-bed experience of the late Rev. A. L. Balch, 
of Swanzey, Massachusetts. He had been for nearly 
ten years a preacher of that doctrine. In an obituary 
notice, published a short time after his death, by the 
faithful friend who preached the discourse at his funeral, 
we find the following account of his last moments : 

u But if his prospects in life were cheering, and his 
confidence in the truth of the salvation of the whole 
race of Adam strong, they were doubly so in death. 
His disease for the first few days was severe, but for 
several of his last days he was not in much distress, and 
was perfectly sane, and conversed upon his departure 
with that calmness and composure, and even joy, which 
the faith and hope of the gospel only can give. Many 
of his friends called to see him, whom he exhorted to 
continue steadfast in the cause of truth, and go forward 
in building up the glorious cause in which they had 
been mutually engaged. His brother, Rev. William S. 
Balch, of Providence, who stood by him to close his 
eyes in death, he exhorted to faithfulness in his calling, 
as a minister of the Lord Jesus Christ. And, after 
having said all that he could concerning his family (his 
wife and son) , and given directions to his brother with 



WHAT ARE THE DUTIES OF UNIVERSALISTS 1 277 



regard to his burial, &c, and after taking an affection- 
ate leave of all, he desired them to sing the hymn com- 
mencing, 

* Come, thou fount of every blessing, 
Tune my heart to sing thy grace ; 
Streams of mercy, never ceasing, 
Call for songs of loudest praise.' 

" After which, he desired to be moved so that he 
could see the sun, which, in all the loveliness of an au- 
tumnal sunset, was just receding from his view in more 
senses than one ; — he observed the beauty and glory 
of the scene, and remarked, c I shall soon behold a 
brighter sun,' — and w T hen the light of day went down, 
the lamp of life went out, without the motion of a mus- 
cle, or the uttering of a groan, on Monday, November 
4th, 1839." 

XX. There are some other objections which are 
urged against Universalism, but they are generally of 
slight importance. Mr. Balfour, in his " First In- 
quiry," has written largely in reply to the objections 
against Universalism. See Chap. II., Sect. VI. We 
must refer the reader to that work for much that we 
should be glad to introduce in this place, but which 
must be excluded for want of room. Mr. Balfour has 
noticed several objections, which we here have not 
space to notice at all. 



CHAPTER VII. 

WHAT ARE THE DUTIES OF UNIVERSALISTS 1 

I. Who are Universalists 9 A Universalist is one 
who believes in a God of infinite wisdom, and unbound- 
ed love and goodness, — who believes that Jesus Christ 
is his Son, and the Saviour of the world, — who believes 
24 



278 



PLAIN GUIDE TO UNIVERSALISM. 



in the record which God has given of his Son, — who 
believes that God will overcome all evil with goodness, 
and who labors to overcome evil himself, in the same 
way, — who loves God supremely, and his neighbours 
with brotherly affection, as he is required to do. He 
does unto others as he would that others should do unto 
him, — he is patient under suffering, — comforted un- 
der affliction, — undismayed under the prospect of 
death, — and filled with joy unspeakable and full of 
glory, in believing that all the ends of the earth shall see 
the salvation of God, — that the whole creation ivill be 
delivered from the bondage of corruption, and translated 
into the glorious liberty of the children of God. 

II. There are two kinds of Universalists. Let us 
premise, that we do not hold a man to be a Universalist 
merely because he is anti-orthodox. Universalists, it 
is true, are opposed to orthodoxy, but that is not the 
circumstance which makes them Universalists. Infidels 
are opposed to orthodoxy, but they are not Universal- 
ists. Catholics are opposed to what we call orthodoxy, 
but they are not Universalists. Disbelief of falsehood 
does not make a man any thing but an unbeliever. To 
be a Universalist, a man must not only reject the doc- 
trine of endless misery, he must believe in God, and in 
his Son Jesus Christ, and in the effectual mission of 
Jesus to save a world of sinners, — he must believe 
that sin shall be finished, death be swallowed up in vic- 
tory, and God be all in all. Such is Universalism. 
Those who believe this doctrine, and those only, are 
Universalists. 

By the two classes of Universalists, of which we 
promised to speak, we mean positive and negative Uni- 
versalists. The distinction may at first appear to be 
trifling ; but we think, upon examination, it will be seen 
to be founded in justice, and will assume some impor- 
tance. 

Negative Universalists are those, who merely assent 
to the doctrine. They believe, they say, that all men 
will at last be saved. They think the doctrine of end- 



WHAT ARE THE DUTIES OF UNIVERSALISTS ? 279 



less misery a very bad doctrine, and- entertain no doubts 
of the final happiness of the whole world. This is the 
amount of their religion. Now there is a wide differ- 
ence between these, and those we are pleased to call 
positive Universalists. The latter embrace the doctrine 
with a living faith. They not only believe it, but they 
feel it ; they love it ; it is the meat and drink. of their 
souls ; they have a constant and ever-active desire 
that others may be brought to the knowledge of the 
truth ; they profess the truth openly ; they do all in 
their power to establish it in the world ; they love 
God's house ; they love the stated ministry of the 
word ; they love the ordinances of the Gospel ; they 
love seasons of prayer and praise ; they love the com- 
munion of the brotherhood ; they know no other reli- 
gion worth possessing ; to them there is no other name 
given among men, whereby we can be saved, save Je- 
sus of Nazareth. Such are positive Universalists. 
There are many of them in the world, but we wish their 
number was quadrupled. We wish there was a society 
of such Universalists in every town and village in the 
United States. They have a realizing sense of the 
love of God ; it softens their souls ; they live a holy, 
religious, cheerful life ; and, viewing moral excellence 
to be an approximation to God, they desire to be u per- 
fect, as their Father in heaven is perfect. 55 

We once knew a Universalist of this character, — 
he was truly so. Unfortunately for him, he married a 
proud, giddy, worldly-minded wife, at whose persuasion 
he removed to another town, quit his religious society 
and friends, and followed her to a popular house of 
worship, where vain hearts, nodding plumes, and gaudy 
dresses congregated. He felt himself, like the prodigal, 
though surrounded by magnificence ; but he was in 
want. " O," said he, " in my Father's house, there is 
bread enough and to spare, and I perish with hunger.' 5 
He persisted on returning to his wonted rest ; and he 
came with tears of contrition to beg of God and man 
forgiveness for having slighted a Saviour's love, and 



280 PLAIN GUIDE TO UNIVERSAL! SM. 



forsaken the fold of the faithful. The poet well ex- 
presses his feelings. 

" O, for a closer walk with God, 
Serene and calm my frame ) 
A purer light shall mark the road, 
That leads me to the Lamb. 

u Where is that blessedness I knew, 
When first I saw the Lord ? 
Where is that soul-inspiring view, 
Of Jesus and his W ord ? 

H What peaceful hours I then enjoyed, 
How sweet their memory still ; 
But now, I feel an aching void, 
That God alone can fill. 

" Return, O holy dove, return, 
Sweet messenger of rest ; 
I hate the sins that made me mourn, 
That' drove me from thy breast. 

" The dearest idol I have known, 
Whate'er that idol be, 
Help me to tear it from the throne, 
And worship only thee." 

The negative Universalist feels very little of such 
emotion as this. He thinks it does not make a great 
difference as to what meeting for public worship he may 
attend. He chooses the nearest, or at any rate the 
most fashionable. He comforts himself, that he will 
not probably hear any thing said against his faith, or, if 
he should, he will not be obliged to believe it. u How 
dwelleth the love of God in that man ? " Religion to 
him is not a principle of the heart, it is a speculation, 
— the doctrine of Christ has never reached his soul. 
If it had, it would renovate his spirit, and make him a 
disciple of the Redeemer in deed and in truth. 

III. Am I really a Universalist ? Do I believe, 
without doubt, in the existence of a supreme, self- 
existent, uncreated God ? Do I believe in the holy 
Scriptures as the Word of God ? Do I believe in 
Jesus as the Son of God, the Messiah ? Do I believe 
in his resurrection ? Do I believe in the resurrection 
of all men to a state of holiness and happiness ? — Do 



WHAT ABB THE DUTIES OF U.XIVERSALISTS ? 2S1 

1 believe in the paternal character of God ? that he is 
my Father, and the Father of all mankind ? Do J. be- 
lieve all these things ? 

Men are apt to be deceived in regard to what they 
believe. We will therefore put the reader upon a plan* 
by which he may determine with some considerable de- 
gree of certainty, whether he is really a Universalis, 
Do you reverence God ? If you do not, you have not 
a full faith in his existence, and, therefore, you are not 
a Universalis!:. Do you read the Bible ? do you take 
comfort in this exercise ? are its teachings to you like 
cold water to a thirsty soul r If not, you do not be- 
lieve this book to be a revelation from God, and, of 
course, are not a Universalist, Do you love the Sa- 
viour ? are you always desirous to follow his example 
and practice his precepts r If not, you do net believe 
that he is the Son of God, and, of course, are not 
a Universalis!;. Have you a strong hope of immortality ? 
Does this hope support you and comfort you in the 
view of death ? Does it enable you to say, i( - O death, 
where is thy sting ? O grave, where is thy victory ? " 
If not, you must have a lurking unbelief about you, 
and you are at best but a doubting Universalist. Have 
you a filial confidence in God ? Do you love him with 
all the heart, the mind, the might, the strength ? If 
not, you do not believe he is your Father, and, of 
course, you are not a Universalist. If you believe ho 
is your Father, you will love him with your whole soul 
Do you treat your fellow-creatures as your brethren ? 
If not, you do not believe that God is the Father of all 
men. It is well for us to try ourselves frequently by 
these rules. 

IV. The conclusion, — I am a Universalist. Yes, 
a Universalist, — a believer in God as the Creator, 
Preserver, Benefactor, Judge, and Saviour of all men ; 
in Jesus, as u the Mediator between God and men," 
unto whom, at last, " every knee shall bow, and whom 
every tongue shall confess to be Lord, to the glory of 
God the Father." Such is my faith. There has been 
24* 



2S2 



PLAIN GUIDE TO UNIVERSALISM. 



no change in it for many years, except that it has 
grown stronger continually. I am sure that this doc- 
trine is the doctrine of the Bible ; and I am equally 
sure, that the sacred writers intended to state and de- 
fend it. I know the effect it has upon me ; it rebukes 
me for wrong doing ; it excites love to God and man ; 
it meliorates the fear of death ; it gives me happiness, 
yea, joy, that is unspeakable and full of glory. It is 
u the truth as it is in Jesus " ; it is my cc all in all." 
If this doctrine be false, I am nothing, and less than 
nothing ; but if it be true, I am immortal, I am a 
brother of angels, an heir of endless glory. 

Shall I ever renounce this doctrine ? Never. It is 
no more probable, than that I shall renounce the Bible, 
and all my trust in the being of God. This is impos- 
sible, — utterly impossible. 

V. What are the peculiar duties of Universalists ? 
It is but seldom, that we now hear the objection urged 
against Universalism, which was formerly urged with 
frequency and confidence, that it had a licentious influ- 
ence on those who believed it. We are inclined to at- 
tribute the disrespect into which this charge against 
Universalism has fallen, to reflection in the opponent, 
who is convinced, that Universalists are not what he 
has often represented them to be ; and, moreover, that 
a doctrine of love and mercy must have a benign and 
salutary tendency. 

The Universalist now maintains, as he has always 
maintained, that the doctrine in which he believes, so 
far from exerting an injurious influence, is, in fact, of 
all doctrines advocated by Christians, the most pure and 
holy, — exciting the sweetest and most generous senti- 
ments in the human heart ; and he goes further, and 
declares, that, so far as any doctrine is really opposed to 
the doctrine of Universalism, it must exert a paralyzing 
influence on the benevolent affections of the human 
soul. There is nothing in any creed under heaven, 
which is calculated to make men love God and one an- 
other, but what is found in the sublime and heavenly 



WHAT ARE THE DUTIES OF UNIVERSALISTS 1 283 



doctrine of universal grace. This fact has not received 
the attention, which its importance merits. It is the grace 
and love of God which excite gratitude, in what creed 
soever they may be found, and it is gratitude which ex- 
cites love and obedience ; and no person would be so 
unwise as to say, that there is less love and grace man- 
ifested in the doctrine of Universalism than in other 
doctrines. It is a fact, and we assert it without fear 
of being contradicted by any person who will stop and 
reason before he decides, that, if generous sentiments 
are excited in the human heart by the consideration of 
favor and mercy bestowed upon us, there is no doc- 
trine known among men so favorable to the growth of 
such sentiments as that of impartial love in the Divine 
Being. 

The Universalist is perfectly willing to confess, that 
he is subject to all the passions and temptations com- 
mon to mankind, and that he is, like the rest of the 
world, too often found in the paths of disobedience and 
sin. But, in no instance, can the Universalist trace his 
offences to the influence of his religious opinions ; in- 
deed, he knows there is nothing which causes hini to put 
a greater restraint upon himself, and that makes him 
more ashamed of his iniquities than the reflection, that 
the Being, whose laws he has broken, is his kind and 
faithful friend ; and that the persons whom he has injured 
are his brethren, and common participators with him in 
the love of God. The morals of the Universalist 
would, and must, in the very nature of things, be purer 
than the morals of those operated upon by different 
opinions, were it not that he makes his religion too much 
a thing of theory^ and too little a thing of practice. 
This is the fault of many Universalists. With the best 
doctrine ever embraced by man, a doctrine which an- 
gels delighted to proclaim, their morals should assume 
a pure, mild, and benevolent character, — love should 
breathe in their devotions, shine in their actions, and 
drop from their lips. 

We believe we are neither visionary nor enthusiastic ; 



284 



PLAIN GUIDE TO UNIVERSALISM. 



we endeavour to look at this subject with the eye of 
reason ; and we can come to no other result. The 
Universalist believes that God is his Father, his friend^ 
and benefactor ; that every blessing he receives comes 
from the hand of God, who is unchanging in his mer- 
cies, who will love him forever, and who will not afflict 
willingly, nor grieve the children of men. These are 
the predominant sentiments in his heart, regarding the 
Supreme Being, Now, a man believing this may at 
times forget it ; his mind may be engrossed by other 
subjects ; his passions may be excited, and he may act 
contrarily to it. But the question is, whether a man re- 
alizing these sentiments, and acting according to their 
natural influence, will not do his duties in relation to 
his Maker with more readiness and faithfulness, than 
though he believed what is directly opposed to them ? 
The question must be answered in the affirmative. 
Will he not be more likely to love God ? and, if he 
loves him, will he not be more likely to serve him, and 
to serve him with cheerfulness ? Whenever his sen- 
timents have any influence, must they not have that 
influence ? and, if he does wrong, can it be attributed 
to the influence of those views ? Would it not be, in 
the highest degree, absurd to attribute it to those 
views ? 

VL There is no one precept, which sets forth the 
duty of the Christian in a more forcible manner, than 
that divine precept in the memorable Sermon upon the 
Mount ; " Be ye therefore perfect, even as your Fa- 
ther, which is in heaven, is perfect." It comprehends 
the substance of all Christian obedience. And, as the 
consideration of this subject will tend to set forth ; 1st, 
The beneficent tendency of TJniversalism ; and, 2d, 
The duties which rise from a firm faith in God, as a 
kind, impartial, and unchangeable parent, we shall 
ask a careful attention to it. 

" Be ye therefore perfect, even as your Father 
which is in heaven is perfect." Matt. v. 48. But here 
rises a very important question, viz. In tvhat does the 



WHAT ARE THE DUTIES OF UjSTVERSALISTS 1 285 



perfection of God consist 9 If it is our duty to be per- 
fect as God is perfect, how necessary it is to know in 
what his perfection consists. Fortunately the Saviour 
has described the divine perfection in the chapter from 
which we have already quoted. That heavenly instruc- 
ter, that guide of the ignorant, made God's perfection 
to consist in impartial, unchangeable goodness. 

He was exploding the old morality, which until then 
had prevailed in the world, that men should love their 
neighbors, but hate their enemies. " I say unto you," 
said he, u love your enemies, bless them that curse you, 
and pray for them that despitefully use you, and per- 
secute you." Matt. v. 44. This was the morality 
of Christ ; and it was very different, indeed, from the 
morality which had previously prevailed. It was no 
trifling labor to change - not only the morality of a peo- 
ple, but also the standard of their morality, the grounds 
and reasons of it ; and we look with interest, therefore^ 
to see what means the heavenly instructer adopted to 
accomplish so difficult a task. We perceive, at once, 
his means. He pointed the people to the character of 
God, and entreated them to imitate Him. For, after 
saying, cc love your enemies, bless them that curse 
you," &c, he tells them to do this, " that they may be 
the children of their Father in heaven ;" that is, that 
they may be like him. But does God love his enemies r 
does he bless those who curse him ? Yes ; for the 
Saviour adds, " he maketh his sun to rise on the evil 
and on the good, and sendeth rain on the just, and on 
the unjust." Here we see the perfection of God, which 
Jesus desired his followers to imitate. It was impar- 
tial^ unchangeable goodness. It certainly is God's 
goodness which causes the sun to w r arm the earth, and 
the rain to fertilize it. But is this goodness impartial ? 
Certainly. The sun shines upon all men, the rain falls 
upon all men. It was not possible for the divine Teach- 
er to have referred to any thing more impartial than the 
shining of the sun, and the falling of the rain. But is 
this goodness unchangeable^ as well as impartial ? It 



286 



PLAIN GUIDE TO UNIVERSALIS^!. 



surely is. The sun has always shed his beams upon 
the earth from the beginning of the world, and the rain 
has always descended in its season. The sin of man 
has never arrested the shining of the sun ; his injustice 
has never prevented the falling of the rain. All his 
sin, iniquity, and wickedness have never been able 
to change the goodness of God, or divert it from its 
steady purpose. When Jesus, therefore, referred to 
God's perfection, he referred to His impartial, un- 
changeable goodness. He referred to this perfec- 
tion to recommend it to the attention of men, that they 
might " be perfect, as their Father in heaven was per- 
fect." Now remark, he began by enjoining it on men 
to love their enemies, and to render good for evil. To 
incite them to this, he referred them to the character of 
God : f and unless God loves his enemies, a reference 
to his character and perfection, in this case, was, of all 
things, the most unfortunate. But it was shown by our 
Lord, at the time, that God did love his enemies, not 
by a reference to any book or manuscript whose author- 
ity might be doubted, but by a reference to the unde- 
niable works of God, to the broad heavens, to the thirst- 
ing earth, to the light of day, and to the fertilizing show- 
ers. This being done, Jesus, the lovely Son of God, 
scorned the lotc, degrading morality of rendering good 
only in return for good. The worst of men, the lowest, 
the vilest would do this. " For if ye love them which 
love you, what reward have ye ? do not even the publi- 
cans the same ? And if ye salute your brethren only, 
what do ye more than others ? do not even the publicans 
so ? " The publicans were regarded as the wickedest 
of all men ; their name was a reproach and a by- word, 
and was always associated with that of sinners. Jesus 
showed, that even such men would render good in re- 
turn for good. But this was a mere nagative goodness. 
There was u a more excellent way." There was a 
more exalted morality, — a morality built upon the di- 
vine example, — patterned after the model of God's ex- 



WHAT ARE THE DUTIES OF IMIVERSALISTS ? 287 



eellence, which consisted in the love of enemies 0 in re- 
turning blessing for curses, goodness for hatred and 
persecution. This was the morality which he enjoined 
in the most solemn manner, upon his followers, requir- 
ing them to u be perfect, as their Father in heaven was 
perfect." It has sometimes been said, incautiously, 
that Universalism debases the character of God. 1 On 
the contrary, we have the fullest conviction, that it is 
the only doctrine which does not debase it. All doc- 
trines, which represent God as hating the wicked, — 
which teach us, that God does not love men until they 
are regenerated, and brought to love him, all such doc- 
trines, we say, debase the character of God to a level 
with that of the publicans, who always loved such as 
loved them. Universalism exalts the character of God, 
— it shows us a God worthy to be loved and adcred ; 
and as it encourages us to be perfect as he is perfect, it 
has a highly salutary influence upon the hearts and con- 
duct of men. 

VII. It is sometimes said, that Universalists preach 
the love of God to sinners, too boldly and unreservedly. 
Their preaching w 7 ould have a better effect, it is said, 
if they would make the love of God to man to be ori- 
ginated by the love of man to God. Then men would 
see a strong reason why they ought to love him, be- 
cause, if they did not love him, his wrath would burn 
against them. This is regarded by many as sound rea- 
soning ; but we solemnly aver, that w T e believe, that there 
never yet was a man hated God, who was not made 
to hate him by the principle incorporated into this very 
doctrine, which is thought to be so necessary to make 
men love him. This doctrine is predicated of the fact, 
that God hates men. He will love them, if they will 
love him, — a plain acknowledgment, that he does not, 
at the time, love them. If he does not love them, he 
hates them ; and there never yet was a man hated God, 
who was not caused to do it by believing, that God 
hated him. Whenever men believe, that God hates 



288 



PLAIN GUIDE TO UNIVERSALIS*! 



them, they will hate him. On the other hand, men will 
love God, when they know and feel, that God loves 
them. What saith the apostle on this subject ? See 1 
John iv. 19, — " We love him because he first loved 
us." Here two facts are involved, — 1st, that God 
loves men ; and 2d, that his love of men is the cause 
of their love of him. Now, if we have ascertained an 
adequate means whereby men may be made to love 
God, we ought not to seek further, much less ought we 
to resort to the contrary and highly doubtful expedient 
of preaching wrath. Again, saith the same apostle, 
1st Epis. iv. 10, — "Herein (that is, in the death of 
Christ) is love, not that we loved God, but that he loved 
us, and sent his Son to be the propitiation for our sins." 
And, then, in the next verse, he makes his inference 
from the love of God. " Beloved, if God so loved 
us, how ought we to love one another," verse 1 1 . Here 
we see at once the beneficent tendency of God's love. 
It leads us to imitate God. It incites us to "be per- 
fect, as our Father in heaven is perfect." " If God so 
loved us, how ought we to love one another." If this 
is the inference to be made from God's love, what in- 
ference would be made if he hated men ? Answer. 
The contrary inference. "We hate him, because he 
first hated us. Ye hated, if God so hated us, how 
ought w T e also to hate one another." It would be an 
imitation of God, — men in this way w r ould be perfect, 
as their Father in heaven is perfect. And we can see 
no reason in the Scriptures, that men are released from 
the obligation to imitate God, even though he does 
hate men. But what a sad world would this be, were 
all men to believe, that God hates his creatures on 
earth, and were they also, as they unquestionably would 
in that case, to go seriously to work to imitate him in 
their dispositions and conduct. 

The love of God is a soul-inspiring theme. The 
heart is softened by this subject. O happy Universal- 
its ! ye are the only people on the earth who believe in 



WHAT ARE THE DUTIES OF UNI VERS ALISTS ? 289 



a God whose perfection may be safely imitated. You 
can love, and imitate your God ; but others, to imitate 
their God, must hate. You can find peace and joy in 
obeying the injunction of our great Master, — u Be ye 5 
therefore, perfect, even as your Father in heaven is 
perfect." Remember, brethren, there is no other way 
to be perfect, but that in which God is perfect. Uni- 
versalists, having so reasonable and benevolent a doc* 
trine, are laid under more sacred obligations to be vir- 
tuous than any other class of men. A man who believes 
in God's hatred to men will be in great danger of hating 
his fellow-creatures ; but in this case it is his misfortune 
rather than his fault. In a Universalist it would be sin 
of the deepest dye, — sin against heaven : it would be 
ingratitude, — unkindness, — rendering back to God 
evil for his good. For all evil done to God's creatures 
is evil done to him. ct Inasmuch as ye have done it to 
one of the least of my disciples, ye have done it unto 
me." Brethren, let us remember these things continu- 
ally. Wherever scattered abroad, let this characteris- 
tic distinguish us all, that we love the Lord God with 
all our hearts, and our neighbors as ourselves. This is 
better than burnt-offerings or sacrifices ; it is the w T hole 
duty of man, for want of which nothing can atone. 

VIII. To sum up, then, what are the peculiar du- 
ties of those who believe in the infinite goodness of 
God, and in the final holiness and happiness of all men ? 

They should love, worship, honor, and serve God as 
a Father. Shall not he who watches over us with an 
almighty and unchanging love, have the return of our 
feeble gratitude and obedience ? If our professed faith 
is not mere speculation, we must show the fruits of it 
m our lives. " Faith, without works, is dead." En- 
deavour, then, to cherish a constant and lively sense 
of the paternity of God. Such a sentiment, dwelling 
in the heart, will not only induce us to love and serve 
God, but will sustain us in the season of adversity, lift 
us up in the times of our deepest trials, chasten every 
25 



290 



PLAIN GUIDE TO UNI VERBALISM. 



pleasure, and bear the soul gently through the dark val- 
ley of the shadow of death. As saith the poet, — 

rt Is there a lone and dreary hour, 

When worldly pleasures lose their power ? 

My Father ! let me turn to thee, 

And set each thought of darkness free. 

" Is there a time of racking grief, 
Which scorns the prospect of relief ? 
My Father I break the cheerless gloom, 
And bid my heart its calm resume. 

u Is there an hour of peace and joy, 
When hope is all my soul's employ ? 
My Father ! still my hopes will roam, 
Until they rest with thee, their home. 

" The noontide blaze, the midnight scene, 
The dawn or twilight's sweet serene; 
The sick, nay, ev'n the dying hour, 
Shall own my Father's grace and power/' 

The Universalist should always bear in mind, that 
God is no less the Father of others, than himself. As 
he is the Creator, so is he the Parent, of all. See, then, 
that there is a common bond, — a tie, — uniting the vast 
family of man. No national boundary can dissolve this 
tie, no distance,— no circumstance of birth, or of color, 
— no misfortune, no oppression ; neither poverty, nor 
vice, nor disgrace, nor death, can sunder it. It is as 
indissoluble as the love of God. When men cari cease 
to be the offspring of God., then they will cease to be a 
brotherhood. Who, believing and realizing this, can be 
unkind ? Who can be entirely engrossed in his own 
welfare ? Who can be the oppressor of his brethren ? 
Who can be deaf to the moan of the sufferer ? to the 
plaintive entreaty of the poor ? The more powerfully 
the true principles of Universalism operate on the 
heart, the more kind, faithful, and actively benevolent 
shall we be. Let us, then, endeavour to be Universal- 
ists indeed, — Universalists in spirit as well as in pro- 
fession, — Universalists in practice as well as in pre- 
cept. We think too little of God as a Father, and too 
little of man as our kindred in body and in soul. Never 



WHAT ARE THE DUTIES OF UNIVERSALISTS ? 291 



yet was a man led into wrong doing, by following close- 
ly the influences of Universalism. We do not deny, 
that there are men professing to be Universalists, who 
dishonor the name they bear ; but their wickedness 
does not spring from the fact, that they are Universal- 
ists indeed, but from the fact, that they are not so. Let 
Universalism, then, be fully and faithfully preached. 
Ye servants of the living God, who minister at his holy 
altar, fail not to impress most deeply upon the hearts 
of your hearers, the principles of this holy faith, Ye 
cannot make men love God too well. If they love 
him, they will love their brethren. Dwell frequently 
on the moral power of your doctrine, and urge believ- 
ers to good works. Rest assured of this, that the 
more closely you bring your hearers to practise the 
principles of the doctrine we have defended, the more 
heavenly-minded and obedient will they be. Be careful 
to put your hearers on their guard against a mere spec- 
ulative, or dead faith. There is but one way to deter- 
mine whether your faith be a living faith. Doth it 
bring; forth good works ? That is the test. 

IX. Any science, any theory of philosophy, in 
order to be tested, must be put into practice. If men 
never should put their arithmetical knowledge into prac- 
tice, of what benefit would it be to them ? If the well- 
taught navigator should fail to apply his knowledge to 
the working of his ship, it would do him no good. His 
theory must be put into practice, or he can derive no 
benefit from it. It was designed for practical applica- 
tion. If totally regardless of the science in which he 
had been instructed, he should lose his way upon the 
pathless deep, and find himself among rocks and quick- 
sands, his misfortunes would not be attributed to the 
system in which he had been instructed, but to his fail- 
ure to apply the principles of it to practice. This is 
equally true of the Christian. If he, by departing 
from the sound principles of the doctrine of Christ, 
gets lost in the mazes of sin and folly, his faults are not 
to be attributed to the influence of Christian faith, but 



292 PLAIN guide to universalism. 



to the want of that influence. The Universalist knows, 
that the sentiments he cherishes, have none other effect 
upon him than that which is good. The natural influ- 
ence of them, is to promote love to God and love to 
man, — comfort and hope in seasons of the deepest 
affliction, — reconciliation to God at all times, — and 
confidence in the hour of death. But to produce these 
consequences, the sentiments must not be merely as- 
sented to. " He is not a Jew which is one outwardly," 
saith the apostle ; "neitlier is that circumcision which 
is outward in the flesh. But he is a Jew which is one 
inwardly ; and circumcision is that of the heart, in the 
spirit, and not in the letter." So he is not a Univer- 
salist which is one outwardly ; he must have the doc- 
trine in his heart; and if there, like an ever-living 
fountain, it will continually send out streams of truth, 
and purity, and love. When Universalists do wrong, 
it is not because they obey the influences of the doc- 
trine they profess, bur it is because they do not obey 
them. 

X. It was a sound remark of Dr. Franklin, the 
most eminent of our philosophers, that "no system in 
the Christian world was so well calculated to promote 
the interest of society, as the doctrine which showed a 
God reconciling a lapsed world unto himself." We 
have this on the authority of his daughter, Mrs. Bache, 
in whose house he died. It appeared first in England, 
in the " New Monthly Magazine," and was afterwards 
copied into the " Mirror," Vol. IX. p. 208. See 
"Modern History of Universalism," p. 413. Such 
was the sentiment of that great philosopher. A simi- 
lar acknowledgment was made by the eminent philoso- 
pher and divine, Dr. Joseph Priestley. He said, in a 
sermon delivered in the Lombard Street church, in 
Philadelphia, " I express my concurrence with the 
minister, and the congregation worshipping here, in 
their opinion concerning the final happiness of all the 
human race, — a doctrine eminently calculated to pro- 
mote alike gratitude to God, and consequently every 



WHAT ARE THE DUTIES OF UNIVERSALISTS 2 298 



other virtue ; and, since this doctrine is perfectly con- 
sistent with the belief of the adequate punishment of 
sin, it is far from giving any encouragement to sin- 
ners." " Modern History of Universalism," p. 260. 
If the sentiment of these two eminent philosophers be 
true, (and Universalists surely will not dispute it,) how 
necessary is it, that all who profess the doctrine of uni- 
versal love, should manifest the power of it in their ac- 
tions. They should let their souls be each a mirror, 
in which the image of the doctrine shall be seen. We 
ask of them only, that they sedulously endeavour to un- 
derstand the nature, and feel the power, and display the 
excellence, of their faith. Then will they honor and 
glorify God, in their bodies and spirits which are his, 
and live in constant good-will towards their fellow-men. 
They will hate sin, and flee from it, not on account of 
punishment merely, but because it is a violation of the 
commandments of God. In every event of life, they 
will recognise his overruling hand. They will part w T ith 
all they hold dear on earth, if it be God's will ; and 
with humble resignation they will kiss the rod with 
which they are smitten. And when, at last, they are 
summoned to depart, hope shall lift up its tearless eye 
to the throne of God, and the spirit shall return to Him 
who gave it. 

XL If there be any one thing which particularly 
concerns the substantial interests of the Universalis t de- 
nomination, it is the formation of Vital Godliness. We 
do not mean that Universalists should become the en- 
couragers and promoters of fanaticism , in any of its 
protean forms, for we have yet to learn, that any of 
these are identical with vital godliness. But is it de- 
manded what we mean by the phrase which we have 
employed ? Our answer is simply this : We mean 
those peculiar exercises of the mind and the affections, 
which the doctrines embraced by Universalists are so 
preeminently calculated to produce, if they be allowed 
to exert their legitimate influence. Universalists be- 
lieve that Jehovah is as wise, and as powerful, and as 
25* 



294 



PLAIN GUIDE TO UNIVERSALIS*!. 



good, as the best man on earth could desire him to be, 
— in short, that his perfections infinitely transcend the 
most enlarged conceptions of the human mind. Can 
we, as Universalists, contemplate such a being, espe- 
cially in his relation to us as a Father, without feeling 
a holy reverence for his name, and a filial confidence in 
his goodness ? Can we contemplate his impartial good- 
ness to the children of men, as displayed in Providence 
and grace, without feeling that it is our duty to cherish 
a spirit of good-will towards all the human race ? 

Vital godliness, as thus explained, signifies, there- 
fore, love to God, and love to man. If we love God, 
we shall keep his commandments. We shall delight 
to worship him. We shall delight to speak of his lov- 
ing kindness and his tender mercy. We shall delight 
to recommend, and to exhort our fellow-men to trust 
in the goodness of our heavenly Father, as manifested 
through his beloved Son. And, if we cherish the gen- 
uine spirit of philanthropy in our hearts, we shall as- 
suredly strive to promote the good of our fellow-crea- 
tures by every practicable means within the compass of 
our ability. 

Reader, behold the mark of the prize of thy high 
calling in Christ Jesus, and put forth all thy energies 
for its attainment, and depend on it, thou shalt know 
from experience the power of religion in the soul. 



CHAPTER VIII. 

ON THE FORMATION OF UNIVERSALIST SOCIETIES. 

I. All religious societies should be formed agreea- 
bly to the Constitution and laws of the State to which 
they belong. In Massachusetts, the rights and duties 
of religious societies, and the privileges of members, 
are set forth in the Eleventh Article of Amendments 
to the Constitution, and in the Twentieth Chapter of 



FORMATION OF UNIVERSALIST SOCIETIES. 



295 



the Revised Statutes. As Universalists should always 
be careful to pay the strictest deference to the laws, we 
shall here introduce the article from the Constitution, 
and give entire the chapter from the Statutes. 

IT. Religious Freedom Established. 

" Article 11 [of Amendments]. Instead of the third article of the 
Bill of Rights, the following modification and amendment thereof is 
substituted. 

" As the public worship of God, and instructions in piety, religion, 
and morality, promote the happiness and prosperity of a people, and 
the security of a republican government, therefore, the several reli- 
gious societies of this Commonwealth, whether corporate or unincor- 
porate, at any meeting legally warned and holden for that purpose, 
shall ever have the right to elect their pastors or religious teachers, to 
contract with them for their support, to raise money for erecting and 
repairing houses for public worship, for the maintainance of religious 
instruction, and for the payment of necessary expenses : And all per- 
sons belonging to any religious society shall be taken and held to be 
members, until they shall file with the clerk of such society a written 
notice declaring the dissolution of their membership, and thenceforth 
shall not be liable for any grant or contract which may be thereafter 
made or entered into by such society : And all religious sects and de- 
nominations, demeaning themselves peaceably, and as good citizens 
of the Commonwealth, shall be equally under the protection of the 
law ; and no subordination of any one sect or denomination to anoth- 
er shall ever be established by law." 

III. Revised Statutes, Chapter 20. 

" Section 1. Every parish or religious society heretofore established 
is declared to be a body corporate, with all the powers given to cor- 
porations by the forty-fourth chapter ; and with the other powers, 
privileges, liabilities, and duties, expressed in this chapter. 

" Sect. 2. All parishes or religious societies, whether corporate or 
unincorporate, shall continue to have and enjoy their existing rights, 
privileges, and immunities, except so far as the same may be limited 
or modified by the provisions of this chapter, and the eleventh article 
of the amendments of the constitution. 

" Sect. 3. The respective churches, connected and associated in 
public worship, with such parishes and religious societies, shall con- 
tinue to have, exercise, and enjoy all their accustomed privileges and 
liberties respecting divine worship, church order, and discipline, and 
shall be encouraged in the peaceable and regular enjoyment and 
practice thereof. 

" Sect. 4. All persons belonging to any religious society, shall be 
taken and held to be members, until they shall file, with the clerk of 
such society, a written notice declaring the dissolution of their mem 
bership, and thenceforth shall not be liable for any grant or contract, 
which may be thereafter made or entered into by such society ; and 
no person shall hereafter be made a member of any parish or reli- 
gious society, without his consent in writing. 



296 plaijn guide to universal ism. 



"Sect. 5. Every parish and religious society may make by-laws, 
prescribing the manner in which persons may become members 
thereof ; provided such by-laws be not repugnant to the 3aw3 of the 
Commonwealth. 

44 Sect. 6. JNo person shall have a right to vote in the affairs of 
any parish or religious society, unless he is a member thereof 

Sect. 7. The qualified voters of every parish and incorporated 
religious society, and of every religious society organized according 
to the provisions of this chapter, shall meet in the month of March 
or April annually, at such time and place as shall be appointed by 
their assessors or standing committee, and shall choose a clerk, and 
two or more assessors, a treasurer, collector, who shall be sworn, and 
such other officers as they shall think necessary; all of whom shall 
continue in office for one year, and until others are chosen and qual- 
ified in their stead. 

" Sect. 8. All meetings shall be warned in such manner, as the 
parish or society shall by any by-law or vote provide ; and when they 
shall make no such order, the meetings shall be warned in such mam 
ner ; as their assessors or standing committee shall, in their warrant 
for such meeting, direct. 

" Sect. 9. At all such meetings, the clerk shall preside in the 
choice of a moderator; and, if there is no clerk, or if he is absent, 
the assessors or the standing committee, or any one of them, shall 
preside in the choice of a moderator ; and a clerk may then be chosen, 
either pro tempore, or to fill the vacancy, as the case may require. 

u Sect. 10. The moderator may administer the oath of office to 
the clerk ; and the clerk may administer the oath to the assessors and 
collector ; or the said oaths may be administered by any justice of the 
peace ; and they shall all be substantially the same, as are required to 
be taken by the clerk, assessors, and collectors of towns. 

"Sect. 11. The moderator shall have the same power, in govern- 
ing the meeting, that is given to the moderator of a town meeting ; 
and all persons guilty of disorderly behaviour at the meeting of any 
parish or religious society, shall be subjected to the same penalties 
and punishments, as are provided for the like offences in town meet- 
ings ; all the pecuniary penalties to enure to the use of the parish or 
society, and to be recovered in the manner prescribed in the case of 
offences at town meetings. 

" Sect. 12. The person chosen collector shall, if present, forth- 
with declare his acceptance or refusal of the office : and in case of 
non-acceptance, the parish or society shall proceed to a new choice, 
and so from time to time, until one shall accept and be sworn. 

" Sect. 13. Any person so chosen, who shall be present and shall 
not declare his acceptance of the office of collector, or who shall, for 
the space of seven days, after being summoned by a constable or any 
other person, whom the clerk or assessors may appoint for that pur- 
pose, neglect to take the oath of office, shall be considered as refus- 
ing to accept the office. 

" Sect. 14. The prudential affairs of parishes and religious socie- 
ties shall be managed by their assessors, or by a standing committee, 
to be specially appointed for that purpose ; and the said assessors or 
committee shall have like authority, for calling meetings of the par- 
ish or society, as selectmen have for calling town meetings. 



FORMATION OF UNIVERSALIS! 1 SOCIETIES. 



297 



" Sect. 15 All vacancies, that shall occur after the annual meet- 
ing, in any of the annual offices, may be filled at any other legal 

meeting. 

" Sect. 1G. When five or more of the qualified voters of any par- 
ish or religious society shall signify, in writing, their desire to have 
any matter inserted in a warrant for calling a meeting, the assessors 
or committee shall insert the same in the next warrant they shall is- 
sue for that purpose; and nothing acted upon shall have any legal 
operation, unless the subject matter thereof shall have been inserted 
in the warrant for calling the meeting. 

<; Sect. 17. In case the assessors or committee of any parish or 
religious society shall unreasonably refuse to call a meeting, or if 
there are no assessors or committee qualified to call one, any justice 
of the peace for the county, upon the application of five or more of 
the qualified voters, may call a meeting, in the same manner as a jus- 
tice of the peace is authorized to call a town meeting. 

"Sect. 18. The qualified voters of every parish and religious so- 
ciety, at the annual meeting, or at any other meeting, regularly no- 
tified seven days at least before the holding thereof, may grant and 
vote such sums of money, as they shall judge necessary for the set- 
tlement, maintainance, and support of ministers or public teachers 
of religion; for the building or repairing of houses of public wor- 
ship : for sacred music; for the purchase and preservation of burial- 
grounds ; and for all other necessary parish charges : all which sums 
shall be assessed on the polls and estates of all the members of the 
parish or society, in the same manner and proportion as town taxes 
are by law assessed. 

" Sect. 19. Nothing contained in this chapter shall enlarge or di- 
minish the powers of taxation, enjoyed by any parish or religious 
society, by virtue of any special law or act of incorporation. 

il Sect. 20. No corporation shall be taxed for any parochial pur- 
pose. 

" Sect. 21. None of the provisions of this chapter shall be con- 
strued to impair any existing rights of property of any territorial 
parish. 

" Sect. 22. The inhabitants of every parish and religious society 
may, b}- vote, appoint one or more agents or attorneys to appear for 
and represent them, in any suit at law and upon any other occasion. 

" Sect. 23. Every parish and religious society may appoint their 
treasurer to be the collector of their taxes ; and, when so appointed, 
he shall have the like powers, and shall proceed in like manner, in 
enforcing the collection of such taxes, after the expiration of the 
time, fixed by the parish or society for the payment thereof, as is pro- 
vided in the eighth chapter, for the collection of taxes by the collect- 
ors of towns. 

" Sect. 24. Every parish and religious society may authorize their 
treasurer and collector to make an abatement of such sum, as they 
shall agree upon at their annual meeting, to all those who make vol- 
untary payment of their taxes, within such period as shall be fixed 
on for that purpose by the parish or society. 

" Sect. 25. In case any donation, gift, or grant, shall be made to 
any unincorporated religious society, such society shall have the like 
power to manage, use, and employ the same, according to the terms 



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PLXIN GUIDE TO UNIVERSALISM. 



and conditions, on which the same may be made, as incorporated so- 
cieties now have, or may hereafter have, by law ; to elect suitable 
trustees, agents, or officers therefor ; and to prosecute and sue tor any 
right which may vest in them, in consequence of such donation, gift, 
or grant ; and such a society shall be a corporation, so far as may be 
necessary for the purposes expressed in this section. 

" Sect. 26. Any parish, which, from the want of officers, or any 
other cause, may be unable to assemble in the usual manner, and any 
religious society, that is not incorporated, provided they contain re- 
spectively ten or more qualified voters, may organize themselves as a 
corporation, in the manner and for the purposes expressed in the fol- 
lowing sections. 

" Sect. 27. Any justice of the peace for the county in which such 
parish or religious society may be, upon application in writing by 
any five or more of the qualified voters thereof, may issue his warrant 
for calling a meeting of the same. 

" Sect. 28. The warrant shall state the objects of the meeting, and 
shall be directed to some one of the applicants therefor, requiring 
him to warn the qualified voters of the parish or society to meet at 
such time and place as shall be appointed in the warrant ; and, upon 
due return thereof, the same justice, or any other justice of the peace 
for the county, may preside at such meeting, for the choice and qual- 
ification of a clerk, who shall enter at large, upon the records of the 
parish or society, the proceedings had in the organization thereof; 
and the parish or society may thereupon proceed to choose a modera- 
tor, and to do all such other things, as parishes are by law authorized 
to do at their annual meetings ; provided the subject matter thereof 
shall be inserted in said warrant. 

u Sect. 29. Every parish and religious society, organized as pro- 
vided in the three preceding sections, shall become a corporation, 
and shall have all the powers and privileges, and be subject to all the 
duties, liabilities, and requirements, which incorporated religious so- 
cieties may, by law, have or be subject to, with power to have and 
hold so much estate, real or personal, as may be neeessan? for the 
objects of such organization, and no more; provided, that all the 
powers, derived from any such organization, may at any time be re- 
voked by the legislature. 

" Sect. 30. The assessors of every parish and religious society, in 
assessing taxes for the support of public worship, and for other parish 
charges, shall assess the same upon all the property, (not exempted 
by law from taxation,) of all the members of such parish or society, 
including all their real estate within the State, in whatever part 
thereof it may be situated, and all their personal estate, wherever the 
same may be ; and no citizen shall be liable to pay any tax for the 
support of public worship, or for other parish charges, to any parish 
or religious society, other than to that of which he is a member. 

" Sect. 31. Whenever the proprietors of any church, meeting- 
house, or other house of public worship, shall deem it expedient to 
alter, enlarge, repair, rebuild, or remove the same, it shall be lawful 
for them, at a legal meeting, called for that purpose, to raise such 
sums of money, as they may judge necessary, to carry any of said 
purposes into effect, and to purchase any land necessary for the 
same. 



FORMATION OF UXTVERSALIST SOCIETIES. 299 



" Sect. 32. Such moneys may be assessed on the pews in such 
church or house, and the assessment may be committed to the treasu- 
rer, chosen by said proprietors to receive the same; and the treasurer 
shall forthwith give notice thereof, by posting up an advertisement 
at the principal outer door of such house, stating the completion of 
such assessment, and the day of delivery thereof to him; and if said 
taxes, or any part thereof, remain unpaid for three months, after the 
posting up of notifications as aforesaid, it shall be the duty of the 
treasurer to collect the same forthwith, by sales at public auction of 
the pews, whereon the tax or any part thereof shall remain unpaid, in 
the manner provided in the following sections. 

" Sect. 33. When it shall become the duty of the treasurer, to sell 
any pew for taxes, he shall post up a notification of the intended sale 
thereof, at the principal outer door of such church or house, at least 
three weeks before the time of sale, therein setting forth the number 
of the pew, if any, the name of the owner or occupant, if known, 
and the amount of the tax due thereon ; and if said tax or any part 
thereof shall remain unpaid, at the time appointed for such sale, the 
treasurer shall sell the pew, by public auction, to the highest bidder, 
and shall execute and deliver, to the purchaser, a sufficient deed of 
conveyance of the same ; and the money arising from such sale, 
beyond the taxes and incidental reasonable charges, shall be paid by 
the treasurer to the former owner of the pew so sold, or to his as- 
signs. 

s< Sect. 31. The affidavit of any disinterested person, annexed to 
any original notification, or to a copy thereof, made before a justice 
of the peace, and recorded on the proprietor's records, within six 
months next after such sale, shall be allowed, as one mode of proof 
of the posting up of the notifications herein before required. 

" Sect. 35. Any meeting of the proprietors of a church or house of 
public worship, for any of the purposes aforesaid, may be called by a 
warrant from a justice of the peace, granted on application to him in 
writing, made by any five of said proprietors, which warrant shall be 
directed to one of the applicants ; or such meeting may be called by 
a notification by the clerk of said proprietors, whose duty it shall be to 
warn a meeting, on a like application to him; and, in either case, 
such meeting may be warned by posting up a notification thereof, at 
the principal outer door of the church or house, fourteen days at least 
before the time appointed for the meeting. 

" Sect. 36. Whenever any such proprietors shall deem it necessa- 
ry, for the purpose of altering, enlarging, repairing, rebuilding, or 
removing their church or house, to take down any pews therein, it 
shall be lawful for them so to do; such pews being first appraised by 
any three or more disinterested persons, chosen by said proprietors for 
that purpose ; and the pews newly erected, shall be sold by the treas- 
urer of the proprietors, by public auction, to the highest bidder, and 
deeds thereof shall be given, in like manner as when they are sold for 
the payment of taxes; and the moneys arising from such sale shall 
be applied, so far as may be necessary, to paying the appraised value 
of the pews taken down to the owners thereof ; and the deficiency, 
if any, shall be paid by the proprietors of such church or house, with- 
in thirty days next after the sale. 

" Sect. 37. Whenever any parish or religious society, being the 



300 



PLAIN GUIDE TO UNIVERSALISM. 



owner of any church, meeting-house, or other house of public wor- 
ship, shall deem it necessary, for the purpose of altering, enlarging, 
repairing, rebuilding, or removing any such church or house, to take 
down any pews therein, it shall be lawful for them so to do ; and, in 
such case, the like regulations shall be observed, and the like pro- 
ceedings had, as are provided in the preceding section. 

" Sect. 38. Nothing contained in the two preceding sections shall 
entitle any person to compensation for a pew so taken down, in any 
case, where such church or house shall have become unfit for the 
purposes of public worship. 

" DONATIONS AND GRANTS FOR PIOUS AND CHARITABLE USES. 

" Sect. 39. The deacons, churchwardens, or other similar officers 
of all churches or religious societies, if citizens of the United States, 
shall be deemed bodies corporate, for the purpose of taking and hold- 
ing, in succession, all grants and donations, whether of real or per- 
sonal estate, made either to them and their successors, or to their re- 
spective churches, or to the poor of their churches. 

u Sect. 40. In all cases, where the ministers, elders, or vestry of 
any church shall, in the grants or donations mentioned in the pre- 
ceding section, have been joined with such deacons or church war- 
dens as donees or grantees, such officers and their successors, to- 
gether with the deacons or churchwardens, shall be deemed the 
corporation, for the purposes of such grants and donations. 

" Sect. 41. The minister of every church or religious society, of 
whatever denomination, if a citizen cf the United States, shall be 
capable of taking, in succession, any parsonage land granted to the 
minister and his successors, or to the use of the ministers, or granted 
by any words of the like import, and may prosecute and defend, in 
all actions touching the same. 

" Sect. 42, No conveyance of the lands of any church shall be 
effectual to pass the same, if made by the deacons without the con- 
sent of the church, or of a committeee of the church, appointed for 
that purpose, or if made by the churchwardens, without the consent 
of the vestry. 

" Sect. 43. No conveyance, made by any minister, of lands held 
by him in succession, shall be valid any longer than he shall continue 
to be such minister, unless such conveyance shall be made with the 
consent of the town, parish, or religious society, of which he is min- 
ister, or unless he be a minister of an episcopal church, and shall 
make the conveyance with the consent of the vestry. 

" Sect. 44. The several churches, other than those of the episco- 
pal denomination, are authorized to choose committees, for the pur- 
pose of settling the accounts of the deacons and other church offi- 
cers, and, if necessary, to commence and prosecute any suits in the 
name of the church, against the said deacons or other officers, touch- 
ing the same. 

" Sect. 45. The income of any such grant or donation, made to or 
for the use of any church, shall not exceed the sum of two thousand 
dollars a year, exclusive of the income of any parsonage lands, 
granted to or for the use of the ministry. 

" Sect. 46. The overseers of each monthly meeting of the people 
called Friends or Quakers shall be a body corporate, for the purpose 



FORMATION OF UNIVERSALIST SOCIETIES. 301 



of taking and holding, in succession, all grants and donations of real 
or personal estate, made to the use of such meeting, or to the use of 
any preparative meeting belonging thereto ; and to aliene or manage 
such real and personal estate, according to the terms and conditions 
of the grants and donations; and to prosecute and defend in any 
action touching the same ; provided, that the income of the grants 
and donations, to any one of such meetings, for the uses aforesaid^ 
shall not exceed the sum of five thousand dollars a year." 

IV. The following extracts are made from the New 
York Statute, entitled " An Act to provide for the in- 
corporation of Religious Societies." 

1. "Fifteen days previous to forming a society, notice shall be giv* 
en at the place where worship is wont to be held, of such intention. 
This notice to be given for two successive Sabbaths. 

2. " Two individuals from the society to be formed to 1 be nomina- 
ted by a majority of the members present, shall preside at such elec- 
tion, receive the votes of the electors, and certify under their hands 
and seals the names of those elected as trustees.' There shall not 
be less than three nor exceeding nine trustees. 

3. " By such act, the trustees and their successors become a body 
corporate, and may be so recorded by the county clerk, who is enti- 
tled, for the recording of the certificate of incorporation, to seventy- 
five cents, and no more. 

4. "The trustees shall have and use a common seal, and take 
charge of all temporalities belonging to such society. 

5. " The trustees shall continue in office three years, but those 
first chosen shall be divided into three lots, numbered one, two, and 
three, so that there may be annually a third part of the whole num- 
ber chosen. A month's notice shall be given when a vacancy is to 
be filled, and the election shall take place at least six days before the 
vacancy occurs. 

6. " No person is eligible to the office of trustee who has not been 
a stated attendant on the worship of said society and contributed to 
its support, for one year previous to his election." 

V. Constitution of a Universalist Society. 

We, the subscribers, feeling desirous to " grow in grace, and in 
the knowledge of our Lord and Saviour Jesus Christ," do hereby 
form ourselves into a society, that we may be helps to each other, 
and that by our united energies we may better serve the purposes of 
religion and of truth. We cheerfully adopt, and subscribe the fol- 
lowing Constitution, as the basis of our government. 

1. This Society shall be called the "First, [Second, or Third, as 
the case may be,] Universalist Society in ." 

2. The object of this society shall be the promotion of truth and 
morality among its members, and also in the world at large ; and as 
the Gospel of the Lord Jesus Christ, is calculated above all truth to 
inspire the heart with the emotions of benevolence and virtue, this 
society shall deem it one of its main objects to support the preaching 
of the Gospel, according to the society's ability, and to aid in any 
other practicable way, in spreading a knowledge of it among men. 

26 



302 



PLAIN GUIDE TO UNIVERSALISM. 



3. This society adopt, as the basis of its religious faith, the Pro- 
fession of Belief accepted by the General Convention of Universa- 
lists, at its session in Winchester, New Hampshire, A. D. 1803, 
which is in the following words : 

" We believe that the Holy' Scriptures of the Old and New Testa- 
ments, contain a revelation of the character of God, and of the 
duty, interest, and final destination of mankind. 

<4 We believe there is one God, whose nature is love, revealed in 
one Lord Jesus Christ, by one Holy Spirit of grace, who will finally 
restore the whole family of mankind to holiness and happiness. 

" We believe that holiness and true happiness are inseparably 
connected; and that believers ought to maintain order, and practise 
good works, for these things are good and profitable unto men." 

4. Any person sustaining a good moral character, and assenting to 
the aforesaid Profession of Faith, may be admitted a member of this 
society, on application to that effect, by a majority of votes, at any 
regular meeting. 

5. It shall be regarded as the duty of every member to adorn the 
doctrine of the Lord Jesus with a holy life and conversation, to con- 
tribute according to his ability , in the manner determined on by the 
majority, towards the support of public worship, and the other neces- 
sary expenses of the society ; to attend upon the exercises of the 
sanctuary, as well as the regular meetings of the society for business ; 
and a habitual neglect of either of these duties shall be regarded as 
a sufficient reason for striking the name of any member from the 
roll, by a vote of the majority. 

6. This society shall have an annual meeting, which shall be held 

on the day of , at such place as the Standing Committee 

may direct, at which meeting the officers of the society shall be 
elected, and the sum necessary to be raised, and manner of raising 
money for the ensuing year, shall be determined on. 

[In Massachusetts the annual meeting must be held either in 
March or April. See section 7, of the chapter before given.] 

7. The officers of the society, shall be, 1st, a Clerk, who shall 
keep a true and faithful record of its proceedings; 2d, a Treasurer, 
to receive all moneys, and pay them out at the order of the Standing 
Committee; 3d, a Standing Committee, who shall be the executive 
power of the society, and 4th, a Board of three Assessors, to appor- 
tion all taxes, if the society should see fit to raise money in that 
manner. 

[The Clerk may be sworn by the Moderator; the other officers 
may be sworn by the Clerk-, or by any Justice of the Peace. See 
section 10.] 

8. The meetings of this society shall be called either by a warrant 
being left at the house of each member, or by posting it at the place 
at which the society holds its meetings for public worship ; and the 
same length of notice shall be given as is required in calling a meet- 
ing of the town in which the society may exist; and the subject 
matter to be acted upon at the meeting, shall be fairly and fully 
stated in the warrant, and in the plainest possible manner. 

9. Ten members shall constitute a quorum to do business; but a 
less number may adjourn. 

10. This Constitution may be amended in the following manner : 



FORMATION OF UKWERSALiST SOCIETIES. 303 



the amendment shall be proposed, and entered upon the Record, and 
shall lay over till the next regular meeting ; when, if assented to by 
a majority, it shall become a part of the Constitution. 

VI. Let it be observed , once for all, that the Con- 
stitution and By-Laws of any society must conform to 
the Constitution and laws of the State in which the 
society exists ; otherwise, they are, of course, null and 
void. With a due regard to the laws, a society may 
make any by-laws it sees fit to ; and every society has 
the fullest right to regulate, as it sees best, the admis- 
sion and expulsion of members. 

VII. Having thus marked out the way in w r hich be- 
lievers may form themselves into societies, we propose 
to speak in the next instance of Christian zeal. It is 
of great importance, that every member of a religious 
society should cherish an enlightened, steady, active 
zeal. By zeal w r e do not mean mere animal excite- 
ment, the wild-fire of human passion, which, like some 
combustible material, burns and makes a great light for 
a few moments, and then expires, and leaves you still 
more sensible of the surrounding darkness. Christian 
zeal does not operate in this manner. It is a heartfelt 
engagedness, a deep and abiding interest, a sense of the 
importance of the work to be done, an untiring perse- 
verance, accompanied always with the tenderness of 
love. Such is pure Christian zeal ; the best example 
of which, that the world hath ever seen, we find in the 
character of our Lord Jesus Christ. 

The apostle says, "it is good to be zealously affected 
always in a good thing." Some are afraid to be zeal- 
ous, lest they shall have a zeal "not according to 
knowledge ; " and hence they are moderate in every 
thing, and far too moderate in any good thing they un- 
dertake. It is surely very wise to be certain that our 
zeal is according to knowledge ; but how shall we 
ascertain ? how shall we determine when we shall be 
zealous, and when we shall restrain our zeal ? Here is 
the rule, — u It is good to be zealously affected always 
in a good thing." Be sure that the object is a good 



304 



PLAIN GUIDE TO UMVERSALISM. 



one, and then you never need fear that your zeal is 
misplaced, — be then "zealously affected always." 

What more noble object is there to which human 
zeal may be directed, than the inculcation of just views 
of God, and of the blissful immortality of all mankind ? 
This sentiment wipes the tear of sorrow away, and re- 
moves the causes of anxiety, despair, insanity, and 
suicide, which have so sorely afflicted the community. 
What more noble object is there to which human zeal 
may be directed ? — The preachers of the doctrine of 
universal mercy may well be zealous, — zealous always, 
for it is good to be zealously affected in a good thing. 
Members of Universalist societies may be zealous. 
Their object is a good one. It is the overthrow of the 
kingdom of darkness, — it is the cause of philanthropy, 
and the highest welfare of mankind. It is the cause of 
civil and religious liberty. Their design is to make 
men truly happy, by exposing and bringing into discred- 
it, those errors which are the fruitful sources of their 
greatest sorrows. This cause does not require of men 
that they should make themselves monks, or ascetics, 
or self-torturers ; but it does require a strong, steady, 
and unfailing zeal ; and a truly reasonable man, who is 
not buried in the world while he lives in it, but who 
gives himself time to reflect upon his relations and his 
duties, will find himself moved by such a zeal. And 
here is one word which we wish to drop for the benefit 
of our societies in general ; if you wish to convert oth- 
ers to the truth, and bring them to be co-workers with 
you in the great and good cause w T hich you have es- 
poused, you must be zealous yourselves. You never 
can make others zealous unless you are so. No man 
can impart a feeling to others, that he does not pos- 
sess in himself, You may as well endeavour to warm 
another w 7 ith an application of ice, as to make him feel 
zealous in a cause in which you show no interest your- 
selves. If you will consider how much zeal will do in 
a bad cause, you will have a tolerable idea of what it 
will do in a good cause. How much have the Catholic 



FORMATION OF UNIVERSALIST SOCIETIES, 305 

zealots in Europe been able to do for the Roman 
Church, by nothing but their zeal. — Every reflecting 
man knows, that men are brought sometimes to respect 
and venerate even the most absurd notions, and practi- 
ces, merely by the zeal of those who undertake to es- 
tablish them. If a man appears to be sincere and 
earnest, and fully engrossed in any scheme, (it does not 
matter so much what it is,) others will respect it, and 
will think there is surely something of reality in it ; but 
they wiil never think so, if he shows that he does not 
think so himself. Now apply this principle to a good 
cause, which will do so much even for a bad one, and it 
becomes much more efficient. The members of almost 
every society which does not flourish, must take the 
blame to themselves, for they might flourish, if they 
would be steadily engaged. They may overcome any 
obstacles, and accomplish any purposes, and win over 
others to their own views, feelings, and pursuits, by 
showing that they respect their own cause, that they 
believe there is something of reality, — something wor- 
thy of the attention of men, — in it ; and depend upon 
it, brethren, you cannot do it without. 

VIII. As a member of a Universalist society, it 
will justly be expected of you, that you will do every 
thing you can to advance the cause of Universalism in 
the world-. It is the cause of God's grace ; it vindi- * 
cates his character ; it is the cause of human morality 
happiness, and consolation ; and is worthy of your high- 
est efforts. Let all your exertions be directed to the 
advancement of truth. Bend your private partialities 
to this great object in all things. The fault of many 
members of Universalist societies is, that they do not 
feel their responsibilities. To join a society is not the 
only duty ; it is necessary to feel, continually, that you 
are a member. In pecuniary things, do as much as you 
are able, without injury to yourself, and do no more. If 
your income is small, retrench your expenses as well m 
the superfluities of your family as in your contributions 
to the cause of religion. But this is not all, that the 
26* 



306 



PLAIIS GUIDE TO UlS I VERBALISM. 



members of a society should do. You should make It 
a rule to be present at all the meetings of the society, 
both for business and for public worship. Show your 
zeal for the cause by your presence ; it is better than 
ten thousand professions. It is too often the case, that 
the responsibility of doing the annual business of a par- 
ish is thrown upon a few individuals ; and then, if they 
do not adopt such measures as please everybody, they 
are very unjustly blamed for it. Every member of a 
society should think himself of some consequence, and 
remember that he fills a place, which, if he is not pres- 
ent, is vacant. In every society, there should be 
union ; this gives strength, and enables the body to 
carry all its measures into effect. A society may well 
De represented by a wheel. The hub, spokes, and fel- 
loes are not a wheel. All these different parts must be 
fixed in their proper places, and then there is a wheel ; 
but it is even then weak, unless a strong tire is drawn 
around it, to keep every part firmly bound together. 
So twenty or thirty individuals are not a society. They 
must be placed in their stations, and this gives them the 
form of a society. But without union, they will have 
no strength ; they can accomplish no important object. 
A strong band of love must unite them, and press them 
compactly together. Here, then, we see the impor- 
tance, that every member should fill his place, and dis- 
charge his duty. If we strike but one spoke from a 
wheel, it mars its beauty, and diminishes its strength ; it 
weakens the whole. If one member in a society be neg- 
ligent or remiss, he is not only missed in person, but the 
burden he would bear is thrown on others, who, being 
unable to discharge the double duty, sink beneath its 
weight. How important, then, that every one should 
be ready to discharge the obligations that rest upon 
him. 

Again, look at the effect of this remissness in another 
point of view. Its influence on the minister of the 
parish is pernicious. No clergyman has stoicism enough 
in him to make him insensible to the remissness of his 



FORMATION OF IOTVERSALIST SOCIETIES. 307 



parishioners. It lays like an incubus upon him, through- 
out all his labors. If he is writing a sermon, he knows 
not that many will come to hear it ; and think you, that 
this will enable him to throw more Are and fervor into 
his composition ? When he goes to conduct the ser- 
vices of public worship, he sees about half as many 
people as there are pews, scattered over the house, 
some below, and some in the gallery ; no singers, so 
that the joyful part they perform must be omitted. He 
begins with a prayer, but there is no feeling ; he knows 
not what to say ; he labors through it, and it seems to 
every one, a long, dull, and unsuitable one. He an- 
nounces his text, and endeavours to preach, but it is life- 
less reading after all. His congregation have fixed 
themselves in a situation to suffer the least torture ; if 
\n summer, they sleep and nod ; if in winter, they 
bury themselves in their cloaks, and go into a torpid 
state. How can any man preach to such a congrega- 
tion ? It would be easier to preach to the walls, or as 
many statues ; because, then, the preacher would not 
feel himself insulted, and he would be able at once to 
account for the indifference of his auditors. No cler- 
gyman of common feeling, could remain with such a 
congregation. He would go where, if he had any tal- 
ent, it would be appreciated ; and where people would 
respect heaven, in its message of love, by feeling and 
manifesting a due interest in the gospel of Christ. There 
is yet another consideration, which weighs upon the mind 
of the clergyman. His character, as a parish minister, 
is somewhat connected with his success ; and, w T ith 
such a society as we have described, he feels that he 
suffers in his reputation, which, to literary men of com- 
mon ambition, is a sting they cannot long bear. 

The present age is, to Universalists, a highly inter- 
esting one. New societies and new meeting-houses 
rise in the prospect in quicker succession than they 
ever did before ; and it cannot be denied, that there is 
a great and constant call for ministers of integrity and 
talent. A society, which has such a clergyman, has a 



308 



PLAIN GUIDE TO UNIVERSAL! SM. 



prize, that it should esteem a great misfortune to lose. 
For, aside from the danger of division, to which a so- 
ciety is always exposed on a change of pastor, it may 
not be easy to make his place good. How, then, shall 
societies, which have good, ministers, keep them ? 
We shall say nothing here in regard to a prompt dis- 
charge of pecuniary obligations, because everybody 
knows the importance of this ; we will speak of that 
which is not so generally thought of. We say, then, 
in the language of Paul, that the best way to encourage 
your minister, and render his residence among you 
pleasant, is to be a steadfast, immovable, always abound- 
ing in the work of the Lord." Be sober, be vigilant 5 
let benevolence shine in all your actions ; love the 
courts of the Lord ; prefer to be a door-keeper there, 
rather than dwell in the tents of wickedness ; attend to 
the ordinances of the Gospel ; u then shall your light 
break forth as the morning, and your health shall spring 
forth speedily." 

IX. This brings us to consider, that earnestness, 
heartfelt zeal, and perseverance, are the surest pledges 
of the success of a society. There is no society, that 
can live w T here these virtues are absent ; there is none 
but what will live and flourish, where these virtues ex- 
ist. They overcome all obstacles ; we may say, as 
was said of faith, If ye have these virtues like a grain 
of mustard seed, ye shall remove mountains. 

We will give you the history of a prosperous society. 

It is situated in the town of -■ . Eleven years ago, 

there was not known to be a Universalist in the town. 
u The people walked in darkness, and dwelt in the land 
of the shadow of death." A gentleman, of middling 
property, about thirty-six years of age, a Universalist 
in deed and in truth, whose wife believed, enjoyed, and 
exemplified the same doctrine with himself, moved into 
the place. Business imperiously demanded his removal ; 
but it was a sore affliction to him to leave his Christian 
friends, the cc little flock" with whom he had so often 
worshipped God, to go among strangers, in all of whom 



FORMATION OF UMVERSALIST SOCIETIES. 309 

there was not a soul that would kindle like his own, at 
the mention of the Redeemer's unchangeable love. 
He had four consolations, however, even in this spiritual 
wilderness ; 1st, His Bible, the book of books, which 
he read daily ; 2d, His Universalist newspaper, which, 
next to his Bible, nourished and sustained his soul ; 
3d, His wife's conversations and prayers, for they al- 
ternately officiated at the altar of the evening sacrifice ; 
and, 4th, The hope, which he secretJy and confidently 
indulged, that the light of the Gospel would soon break 
into this dark region. 

It was not long, before his neighbours began to bor- 
row u that paper," as they termed it ; and as he was 
always willing to lend, they were never denied ; be- 
cause he took the precaution, when he discovered this 
disposition on their part, to subscribe for an additional 
copy, that he might not be destitute himself. They 
began to read their Bibles with a better relish, not so 
much to perform a duty, as because they were inter- 
ested, and grew 7 more and more so, as they saw the true 
sense of the inspired writings. It was not six months 
(although it may seem improbable) before twelve cop- 
ies of " that paper " w 7 ere subscribed for by inhabitants 
of that town. They read of the spread of this doctrine 
in other places ; of the formation of societies ; of the 
erection and dedication of meeting-houses ; and they 
learned, also, to their no small surprise, that this doc- 
trine, which has been stigmatized for eighteen centuries 
as a u new doctrine," had had witnesses on the earth, 
with very slight intervals, ever since God ordained, that 
the head of the serpent should be bruised. At length, 
the friend, w r ho had been the means of introducing this 
doctrine to their notice, proposed, that a preacher 
should be invited to officiate on a Sabbath. It was a 
novel experiment ; they doubted ; but, at length, they 
resolved upon it ; an aged Father in the faith went, at 
their request, and broke to them the " bread of life." 
No services could have been more appropriate. The 
meeting was held in a private house ; and there were 



310 



PLAIN GUIDE TO UTsIVERSALISM. 



about seventy-five persons, who filled two large rooms. 
Our friend was too full for utterance. He could hardly 
believe the testimony of his own senses. It seemed a 
vision to him, rather than a reality. 

The few, whose attention had been aroused, now 
held meetings, occasionally, at each other's houses ; not 
so much for formal worship, as for Christian conversa- 
tion, inquiry, and free interchange of opinion ; but they 
never separated without prayer. u And why may ive 
not have a society here ? " said S. (for that is the ini- 
tial of our friend's name), at one of these meetings. 
No one objected. u We may have preaching," said he, 
" once in two months, at least, and next year perhaps we 
can have a greater supply ; and we may meet ourselves, 
for public worship, when we have no preacher. The 
world will never respect our cause, unless w r e show 
them, that we respect it ourselves." It was resolved 
to form a society, which numbered, at the beginning, 
fifteen males, of whom two were quite young men, who 
had always been remarkable for their sobriety, amiable- 
ness, and intelligence. They formed their society, not 
from opposition to others, but because they loved the 
Gospel ; and they wished none io join them, except such 
as loved the truth with the whole heart, and were will- 
ing to maintain it, and adorn it with patience and purity. 
We do not mention the opposition they encountered, 
because it never gave them any anxiety. It was bitter ; 
but God overruled it for good. A worldling, worth 
eight thousand dollars, once made application to join 
them. He was obliged to pay fifteen dollars annually 
to the old parish, and he said he was sick of it. u How 
much shall I pay you a year," said he, " to give me a 
certificate of membership in your society ? " They 
told him, thirty dollars ; " and he went away sorrow- 
ing." The fact was, they knew such a member would 
be an injury to them, — a bad example for others to 
imitate, who might afterwards join. 

The second year, their numbers had somewhat in- 
creased, and they had meetings one half of the time. 



FORMATION OF UNIVERSALIST SOCIETIES. 



311 



They invited a young man (for they thought it a duty to 
encourage young preachers) to settle with them, to live 
in the town ; and they flattered themselves, that he 
would find employment for the remainder of the Sab- 
baths in towns not far distant ; and so the event proved. 
They prospered so greatly, that they thought the 
proverb almost literally true, that " men can do what- 
ever amount of good they try to do." 

The last time we visited this society, they presented 
the same interesting spectacle. Each one bore his part 
with uninterrupted cheerfulness. There certainly was 
not an inactive member among them. They held the 
doctrine, they said, that a society should never retro- 
grade. u We must always keep moving, and always go 
ahead." A society cannot stand still; it will go one 
way or the other, up or down, to glory or to ruin. 
u We shall fear the day," said one of them, " when 
we shall think we have done enough." 46 Well, now," 
said I, u Br. S., what is the highest point of your am- 
bition in regard to your society ? " He replied imme- 
diately, " I do not know ; I cannot see that point. 
One thing I am sure of, we shall never rest until we 
have a meeting-house, and preaching every Sabbath. 
No society (he continued) should think its work even half 
done, until it has gained that end." " But," said I, 
" Br. S., I know some old societies, that have preach- 
ing but half the time ; " and I named two or three of 
them to him. "Yes," said he, 4C I know it ; I have 
long wondered at it. In one of those societies you 
have now named, there are three men, whose wealth is 
greater than the wealth of all bur members ; and yet 
those three men do not pay a sufficient tax (or did not 
when I lived in their neighbourhood) to defray the ex- 
pense of three Sundays' preaching. They care very 
little about Universalism (said he) ; they go to meeting 
because their fathers did, and because it is fashionable 
to do so ; and they go to the Universalist meeting, be- 
cause that society raises the least money of any society 
hi town. I am sorry to say, that that society is led 



312 PLAIN GUIDE TO UNIVERSALISM. 



and governed by such men. 5 ' Growing quite enthusi- 
astic, he cried, at the same time rising from his chair, 
"It will not do, Br. W., every society ought to go 
ahead ; they ought to do more for the present year than 
they ever did before. If they do not adopt this princi- 
ple, they will have a name only to live, — they will be 
dead. I say (said he) we ought to press forward, and 
never be weary in well doing." " Amen," I was con- 
strained to say, "I do love your zeal." 

X. Rich men are not always the best members of 
a religious society. A wise observer of these matters 
has said ; "In many of our country societies, and 
among the professed friends to our doctrine where no 
society exists, are to be found certain narrow-minded 
brethren, who can talk much about the c glorious gos- 
pel,' and tell of the first time they heard any thing 
about it, many years ago, and how long they have stood 
firm in the faith against all the combined powers of the 
enemy ; and how refreshing it is to them to hear the 
glad tidings proclaimed ; but who never seem to think, 
that five dollars will go further than ninepence in the 
payment of a poor, itinerant preacher, when they are 
amply able to pay the former sum a dozen times in 
a year ! I might enumerate examples of this kind, but 
it would be of no avail to make up such a black list. 
I leave such, not to the bufferings of the adversary, — - 
for, perhaps, he would not find enough in them to make 
an object of contention, — but to the stings of their 
own strange consciences every time they read a rebuke 
of this kind, or any thing like it. They will know who 
is mearxt. 

" I have known a society completely paralyzed by 
three or four such flint-souled members. They had 
enough of c the wherewith ' in their possession, but they 
could not spare it to pay for preaching ; while those in 
more limited circumstances were doing their utmost for 
the support of the gospel. To use the comparison of a 
quaint preacher, it would take as many of such men to 
make a society, c as it would snow-balls to heat an 
oven.' " 



FORMATION OF UlNlVERSALIST SOCIETIES. 81 3 



Ministers are men ; they have wants like others, and 
must be provided for. And they must have time for 
study, or they cannot make acceptable preachers at the 
present day. Working on the farm all the week, or in 
the workshop, and then preaching on Sundays, may an- 
swer for a time, under certain circumstances ; but such 
preaching will not keep pace with the times. And a 
preacher must do this, if he would be u a good minister 
of the Lord Jesus." Religious truth should not be 
behind every thing else, as she has been for ages past. 
Preachers must study ; therefore they need support. 

Members of societies should contribute liberally. 
Every one ought to make a just estimate of his proper- 
ty, and ask himself how much he is able to give yearly 
for preaching. And when he subscribes, he should ask 
himself also, how the amount set off against his name 
on paper, will affect the minds of others. If he is illib- 
eral in this respect, poorer members may be, — and 
thus the society has not done justice to its own powers* 

Punctual payments are necessary in every society. 
Whoever subscribes or agrees to pay his portion, should 
calculate to be ready when called on, to make payment, 
for the salary is the preacher's living. He has earned 
it, and it belongs to him ; and if, instead of receiving 
it, he is put off with mere promises, it serves to dis- 
courage him. Let a society evince their attachment 
to a preacher, not by mere words and professions, but 
by giving him substantial proof, that they are determin- 
ed to make his situation with them a happy one. Prom- 
ises are 'poor articles for food or clothing. What tales 
of sadness some of our poor itinerants could tell, who 
have traversed hill and dale w T ith the gospel message 
on their tongues, for which they have had the privilege 
of obtaining about half enough to meet their expenses. 
I have heard some of their narratives ; and I always 
feel, when I listen to them, as though they had not only 
entered the kingdom " with much tribulation," but had 
found a good share of it within. Faith, I suppose, has 
kept them alive. 

27 



314 



PLAIN GUIDE TO UKIVERSALISM. 



"We have a large society in our town," said a 
friend the other day. u It is quite large, and wealthy 
too." 

This man supposed a rich society was certainly a 
good one. 

"Well," said we. 44 how much do you pay your 
minister ? " 

44 Five hundred per annum," was his reply. 

44 Does that afford him a comfortable maintenance ? " 

44 No," said he, " it is not enough; but we cannot 
raise any more for him. We have attempted it, and 
cannot do it. He has a hard time to live, without get- 
ting into debt. We find it difficult to pay even five 
hundred dollars. We are a little in arrears every year, 
Our parish debt increases, although we pay so little to 
the minister." 

44 How does this happen, friend, if your society is 
so rich ? Have you no members who are willing to pay 
their proportion of the expenses ? " 

44 O yes," said he, " we have many who are willing 
to do their part, and more than their part ; but they 
cannot do every thing. These who are the most will- 
ing, and those who pay the most in proportion to what 
they are worth, are our men of small property. To 
tell you the truth, (he added,) our rich men are the 
most unwilling to pay. They always object to raising 
money. They are opposed to any improvements, which 
make any cost." 

44 Do not, then, boast of having a rich society," I 
replied. 44 1 am well aware that rich members are not 
always the best. There are exceptions ; there are 
some rich men who perform their parts well ; but there 
are too many cases of a contrary kind. Rich men love 
their money. And it is a solemn fact, which many so- 
cieties have proved by their sad experience, that there 
are no members of religious societies who exercise so 
unfavorable an influence, as rich men who are unwilling 
to pay their proportion of the society's expenses. 
Think of it one moment. A man worth twenty thou- 



FORMATION OF UNIVERSALIST SOCIETIES 315 



sand dollars, agrees to give five dollars, as his part of 
some expense. Many others will estimate what they 
ought to give, by comparing their property with his. 
He is worth twenty thousand, I am worth one tenth of 
that, and therefore I will give fifty cents. And yet these 
persons would willingly have given five dollars a piece, 
if he, had given as much in proportion. Rich men, 
who are unwilling to do their part, pour cold water on 
the zeal of others. They are not, perhaps, aware of 
it ; but such is actually the case. And although there 
are many men of moderate means, who will do their 
duty, even if the rich man is backward, yet there are 
too many who conclude what they ought to give, by fol- 
lowing his example. 

u I see," said my friend, "that I have been wrong 
in regarding rich men as the best members of a socie- 
ty. Those are the best, who are the most earnestly and 
zealously engaged in the cause of truth, whether they 
be rich, or poor." 

XL Our laymen should see the necessity of exer- 
cising their spiritual gifts more frequently than they do, 
Meetings for religious improvement should be held, even 
in those places where no clergymen can be obtained. 
Such meetings should be held by every society in this 
land of Schools, Bibles, and moral facilities. If a so- 
ciety has no interest of this kind, unless they can have 
a minister, they need awakening from death to life. 
The Christian Sabbath is too good an institution to be 
neglected and misspent by those who might otherwise 
be improving themselves in Christian knowledge and 
grace. 

If there are but half a dozen or a dozen members of 
a society, who are willing to make the first attempt at 
holding meetings without a minister, let them start on- 
ward. Others will follow 7 . If any convenient place 
can be found in a public or private house, let it be ob- 
tained, and let some sort of religious services be per- 
formed. If no one has confidence to utter a prayer, let 
the Lord's prayer be repeated, and singing performed. 



316 



PLAIN GUIDE TO UNIVERSALISM. 



and sermons read ; and after these services, conver- 
sation on religious topics. These things will be benefi- 
cial. We know it, — for we have repeatedly witnessed 
their effects. 

Societies will never know what they can do, until 
they make the trial of their powers and means. If one 
stands back in doubt and diffidence, another may, and 
so nc hing will be done. But let one, or two, or three 
only e resolved to commence, and the way will be 
mad clear. The Lord's blessing will be with a small 
nun ?r who meet in his name. 

C od readers can certainly be found in every socie- 
ty. If older ones decline serving, let some father ap- 
point a son, or some other young friend to read a ser- 
mon let those, who have honest hearts and good inten- 
tion^ peak. Will it be replied, that there is a difficul- 
ty he.e, - — that very many good, honest believers in the 
truth, dare not attempt to speak in public on religious 
topic^ ? We have heard this remark repeatedly, and 
have passed over it with a feeling of excuse for such ; 
but W3 now repent of this error. In eight cases out of 
ten, we can see no just grounds for excuse. Men can 
talk aoout religion as well as about any other subject, if 
they feel it, and really believe it to be of paramount im- 
portance. This diffidence, then, is censurable, because 
unrer .onable. Let a man be bruised or pained, and he 
can 4pake it known, — let him receive joyful intelli- 
gence, and he can vocally exult and be glad. Why 
must he be dumb, then, on the best of all topics, reli- 
gious truth ? Is there any reason in this ? 

One consideration here may be in place. Weak and 
extravagant speakers have been so often heard in certain 
other denominations, that some conscientious believers 
in Universalism are at first startled at the idea of giving 
utterance in public to their religious thoughts. Every 
one should consult his own feelings on this subject. If 
he can talk so as to be clearly understood on other sub- 
jects, it will do no harm for him to say something to his 
brethren on the subject of religion. A good, social 



THE LORD'S SUPPER. 



31? 



meeting of Christian friends will do much for the spir* 
hual advancement of all who enjoy it. There is a la- 
mentable indifference on this subject. Too much is 
thought of mere minister meetings ; as if no others 
could be tolerated. This is wrong. We have known 
societies go onward month after month, and year after 
year, holding their meetings without a stated pastor, 
exhorting one another, and praising God in pr ers- ; 
" psalms, and hymns, and spiritual songs," wit one 
heart, and in one spirit of Christian love. They ros- 
pered, — they will continue to prosper,— for the ord 
will not forsake such a society as this. It is a glc / in 
Zion ; its " walls are salvation, and its gates prate ; " 
and those w T ho behold it will be led to glorify the name 
of the Father in heaven. 

Who can tell how many talented, worthy pr^ ners 
of God's word, may be raised up in our denomination, 
from those who will date their first attempts at speaking in 
defence of the truth, back to the social, religious fleet- 
ing held by a society destitute of a minister ? Think 
of this, ye who are friends to the doctrine of the ^con- 
ciliation, and who desire, that all the good means for its 
advancement among men, may be put in requisition. 
Remember, that great effects often spring from remote 
and little causes. Despise not the u day of small 
things." If any reasonable step can be taken tc give 
success to the cause of the GospeL, it is your &• y to 
ask if you shall not encourage it. 



CHAPTER IX. 

THE LORD'S SUPPER. 

I. There is nothing more simple or beautiful than 
the Lord's Supper, in its original form and design. It 
was instituted by our Lord himself. It has the high 
sanction, therefore, not merely of his observance of 
27* 



313 



PLAIN GUIDE TO UNIVERSALISM. 



the rite, but of his having instituted it also, and admin- 
istered it primarily to his disciples. It was a venerated 
custom of the Jews, to perpetuate the remembrance 
of any important event by a solemn festival, or feast, 
which, in its regular occurrence, would call the event 
to mind, excite gratitude for the blessing, and bear down 
the remembrance of it to future generations. This was 
the object of all the Jewish feasts. The passover, for 
instance, was designed to perpetuate the memory of 
God's goodness in delivering the Jews from Egyptian 
bondage, and in passing over and sparing their first-born, 
when the first-born of the Egyptians were slain. The 
feast of pentecost was instituted in remembrance of 
the giving of the law to Moses, fifty days after the de- 
parture from Egypt, from which circumstance, it bears 
the name pentecost. The feast of tabernacles was de- 
signed to perpetuate the history of the Jews' dwelling 
in tents or tabernacles, on their journey from Egypt to 
Canaan ; and, during the celebration, they carried in 
their hands branches of palm, and other trees, with 
which they erected booths. See Neh. viii. 15. There 
were other solemn observances among the Jew r s, such 
as the feast of trumpets, so called from the blowing of 
trumpets upon the occasion ; the feast of expiation ; 
the feast of purim or lots, and the feast of dedication ; 
each of which had its distinct object in the commemo- 
ration of some important event. 

It should be remembered, that the early Christians 
were Jews, well acquainted with the religious festivals 
of the nation, and in the habit of observing them con- 
tinually. When, therefore, the Saviour instituted the 
festival of the Supper, he conformed to an immemorial 
custom of the nation. 

The object of the Lord's Supper was very briefly 
stated by our Saviour himself, at the time of its insti- 
tution. " This do," said he, u in remembrance of 
me." Luke xxii. 19. Such we understand to be the 
great and leading object of the ordinance, to perpetuate 
a remembrance of the life, sufferings, death, resurrec- 



THE LORD'S SUPPER. 



319 



tion, and doctrine of Jesus Christ. Paul declares, that 
in the observance of the ordinance, they did " show- 
forth the Lord's death." 1 Cor. xi. 26. It is not so 
much the nature of the ordinance itself, which is 
calculated to answer this end, as the fact, which 
is invariably and inseparably connected with the ob- 
servance, that it was designed originally for this one 
object, and for none other, viz. to bear up the remem- 
brance of Christ and his religion. Every time the 
Christian goes to the table, he knows he goes there sol- 
emnly to recognise the truth of the religion he pro- 
fesses ; to impress a sense of its reality upon his mind, 
and to assist in bearing down to future generations this 
standing proof, — we mean the ordinance itself, — of the 
truth of that religion. We see sufficient reasons for the 
continued observance of the ordinance in those benefits, 
which flow from it, even if there be no positive com- 
mand to that effect ; and we confess, that we feel a 
strong desire, that the denomination of Universalists 
shall not be hasty to neglect a service in every way so 
important. 

II. This institution, that w T as so beautiful in its 
primitive simplicity, became corrupted soon after the 
death of the Lord Jesus. It will not be unprofitable 
to take a rapid review of the corruptions, as the church 
tolerated them. 

The first alteration, or rather addition, made to the 
original notion of the Lord's Supper w 7 as, that of its 
being a sacrament, or an oath to be true to a leader. 
The word sacrament signifies an oath. It is not found 
in the Scriptures. This was only a small deviation ; 
but it serves to mark the commencement of the cor- 
ruptions. The greatest injury of it might consist in 
preventing Christians, who were opposed to oaths, from 
attending to the Supper. 

Another corruption soon added, and one of much 
more injury, was the considering of it a u mystery." 
Christians began very early to call it one of the " mys- 
teries " of our holy religion. The term " mystery " 



320 



PLAIN GUIDE TO UNIVERSALIS*'!. 



signifies something secret. In the worship of the hea- 
then there were many secrets, to which people, sup- 
posed to be pure and holy, were initiated. And it 
seems reasonable, that when the heathen were con- 
verted to Christianity, they carried with them their love 
of mystery and pomp ; they wished to have something 
of this nature in the Christian religion. Christians 
soon began to exclude all those who did not partake of 
the ordinance, from being present at the celebration of 
it. Whether they authoritatively excluded the non- 
participants from the house, or whether such went out 
voluntarily, we cannot now say ; but one thing is certain, 
it was thought wicked to permit them to see the manner 
in which the communion was administered. The 
council of Alexandria, in allusion to this, said ; " that 
which is holy, should not be cast to the dogs, nor 
pearls before swine." Soon Christians began to call 
the institution, a u tremendous mystery," a cc dreadful 
solemnity and u terrible to angels." 

We shall pass over many corruptions less worthy of 
notice, that we may reduce the subject to proper limits. 
The Lord's Supper soon began to be considered as 
necessary to salvation, and to the obtaining of the favor 
of God, And we also find, quite early, some advances 
toward the absurd doctrine of transubstantiation. Chris- 
tians began to consider the bread and wine to be 
changed, after prayers were offered. Something di- 
vine had then entered into them. And we may say the 
same of the cloth, which covered the table, and the 
table itself, and the utensils. They w r ere thought to be 
holy, and in time people began to worship them. They 
were supposed to possess sense and sanctity. Some 
inquired, whether the bread might not in some sense, 
be the real body, and the wine, the real blood of Christ. 
It was thought wrong to commit the blood of Christ to 
so frail a thing as glass. Jerome reproaches a bishop 
with this, as he was a rich man, and able to get better. 
Churches sent portions of bread to neighbouring 
churches, as a token of communion. But, what was 



THE LORD'S SUPPER. 



321 



much worse than this, the bread was thought to be use- 
ful in a medicinal point of view. It was believed to be 
a means of preserving people when absent from home, 
in journeys, and upon voyages. And the priests used 
to keep a quantity of the consecrated element to dis- 
tribute occasionally, as it might be wanted. It was 
given to the sick ; and the Christian fathers mention 
many cases of particular diseases, to which this rem- 
edy was applied. This was done solely on account 
of the virtue which was communicated to the bread by 
the prayer of the priest. The ancient Christians some- 
times buried it with the dead ; thinking, no doubt, that it 
w 7 ould be of great use to them during their long journey, 
which they were supposed to take. Thus did the 
church go on in the work of corrupting this ordinance. 
People's notions were advancing rapidly toward the 
doctrine of transubstantiation. They began to use 
spoons in eating the bread, that they might not drop the 
crumbs. They thought, too, that they must eat it with 
the body in a particular position. And, among-other su- 
perstitious customs, we find that they were in the habit 
of mixing some of the wine with ink, to sign writings 
of a peculiarly solemn nature. " Thus pope Theodore, 
in the seventh century, signed the condemnation and 
deposition of Pyrrhus, the Monothelite ; it was used at 
the condemnation of Photius, by the fathers of the 
Council of Constantinople, in 869 ; and Charles the 
Bald, and Bernard, count of Barcelona, also signed a 
treaty with the sacramental wine, in 844." The prac- 
tice of the Supper was enveloped in so much mystery 
and formal solemnity, that the people were afraid to 
participate in it, and absented themselves from the table; 
and, at one time, the priests only partook of the ele- 
ments, the people looking on, and joining in the prayers 
alone. 

But we have now almost come to the height of su- 
perstition, with respect to this rite. Paschasius Rad- 
bert, a monk of Corbie, in France, was the first, we 
think, boldly to assert one of the most absurd doctrines 



322 



PLAIN GUIDE TO UNIVERSALISM. 



ever believed ; and yet one, that came afterwards to be 
very generally received, — we mean the doctrine of 
transubstantiation. Transubstantiation is the change of 
bread and wine into the real body and blood of Christ. 
The believers in this doctrine contended, that the bread 
and wine were changed by the priest's prayer into the 
body and blood of Christ ; the very same body which 
was born of Mary, crucified upon the cross, and raised 
from the dead. The priests did not attempt to prove 
this so much from reason, as from the testimony of ' 
ghosts and apparations, which they alleged they had 
seen. One priest alleged, that he saw the bread 
become Christ in his full form, as a babe ; that he 
clasped him to his bosom, and afterwards beheld him in 
the form of bread again. When this doctrine was first 
advanced, it met with much opposition, Nearly two 
centuries passed away, before it could w r ith propriety 
be called the doctrine of the majority. But, as soon as 
the papal priests saw, that the doctrine was received by 
the multitude, and that it gave people a reverence for 
those who could change bread and w r ine into the actual 
body and blood of Jesus, they began generally to advo- 
cate it ; and pope Innocent the Third, at the Council 
of Lateran, in 1215, by a decree, made it an article of 
faith. In this age of the w^orld, it is hard to believe, 
that people were ever so infatuated. Many, we have 
no doubt, sincerely believed the delusion ; and the 
papal clergy were well enough pleased with it ; for they 
loved to be exalted in the people's estimation, even if 
it were at the expense of reason and truth. The 
reader of ecclesiastical history cannot but be astonished 
at the daring impiety of some of the clergy who be- 
lieved this doctrine. They seemed intoxicated with a 
love of the power they thought they possessed. One 
of them spoke in this way ; cc On our altars, Jesus 
Christ obeys all the world. He obeys the priest, let 
him be where he will, at every hour, at his simple 
word. They carry him whither they please. He goes 
into the mouth of the wicked, as well as the righteous. 



THE LORD'S SUPPER, 



323 



He makes no resistance, he does not hesitate one mo- 
ment." And it is said, some of. the priests boasted, that 
they had even more power than Mary, the mother of 
Jesus ; because they could create their Creator when- 
ever they pleased. 

The doctrine of transubstantiation gave rise to a 
practice approaching very near to idolatry, known by 
the name of the elevation of the host. This practice 
consisted in carrying about the streets, upon an elevated 
table, or stand, prepared for the purpose, with the 
greatest pomp and magnificence, a portion of the con- 
secrated bread, which was adored by the multitude. 
The custom very naturally resulted from the belief, 
that, by consecration, the bread was changed into the 
real body of Jesus. 

Although we have now arrived at the summit of su- 
perstition on this subject, we have not noticed the full 
extent of it. We are at the top of the hill ; but we 
came up by degrees, and we must go down by degrees. 
People did not throw off their superstition all at once. 
It is a moral sickness, of which it takes some time to 
cure the world. As this corruption began very early, 
and went further than any other, so it was with great 
difficulty rectified ; and, indeed, it may not be wholly 
done to this day. 

The subject of the Lord's Supper was one of great 
interest at the time of the Reformation. Luther, al- 
though a reformer in many important points, did but 
little to correct the error of the church concerning the 
Eucharist. Notwithstanding he professed to reject the 
doctrine of transubstantiation, nevertheless, he main- 
tained, u that the partakers of the Lord's Supper re- 
ceived, along with the bread and wine, the real body 
and blood of Christ." But Carlstadt and Zuinglius 
took the proper ground, maintaining, in that early day, 
that the body and blood of Christ were not present in the 
Eucharist ; but, that the bread and wine were signs and 
symbols, designed to excite in the minds of Christians 
the remembrance of the sufferings and death of the di- 



324 PLAIN GUIDE TO UNIVERSALI3M. 



vine Saviour, and of the benefits which arise from it. 
It should not be supposed, that this great advance was 
made without high disapprobation, even among the 
Reformers themselves. For Luther, and other milder 
men, highly disapproved of it. Zuinglius, the Swiss 
reformer, was a man of a capacious and penetrating 
mind. He was far before Luther in the march of im- 
provement. Had he not been cut oft' by premature 
death, the age of the Reformation, bright as it was, 
would have shone with a greater glory. 

The effect of the corruptions we have named was 
long and widely felt, and was principally injurious in ex- 
citing a general dread of participation in the Supper. 
Fear seized the church, fear which increased with its 
errors, and which can decrease only with them. As 
we are not, at this day, rid of all the error, so we are 
not rid of all the injurious fear. Many there are, de- 
sirous of observing the communion rite, and who are 
fully qualified therefor, who are restrained by the lin- 
gering influence of some of the errors of which I have 
spoken. 

III. The necessity of the organization of churches 
and of the celebration of the Lord's Supper, is deeply 
felt by many Univ3rsalists. It is true, there is among 
us a difference of opinion on this topic, which, although 
it is lamented, is the cause of no alienation of feeling. 
We think, however, that there is an increasing attention 
to the subject. Much has been written upon it ; and 
we can state our own views no more faithfully than it is 
done in a late article in the " Universalist Expositor," 
from the pen of the editor of that work. 

u There is a class of means which we should most 
earnestly recommend to a more general adoption among 
us, were it not, that some of our brethren have con- 
scientious scruples with respect to them. As the case 
is, it becomes us only to express our opinion. We al- 
lude to the institution of churches, and the regular ob- 
servance of the Lord's Supper. We say, of churches ; 
although we understand it to be a practice in certain parts 



THE LORD S SUPPER. 



325 



of our country to gather the societies themselves some- 
what on the plan of churches ; that is, to admit none 
but of apparent Christian lives, and on a direct profes- 
sion of Christian faith, and to maintain a system of mor- 
al and religious discipline to which all the members are 
subject. So far, these societies are, in their regulations, 
churches, only under another name. But, where the 
society is gathered indiscriminately, as in New England, 
and, we believe, in most other places, — where it con* 
sists of all who choose to belong to it, from whatever 
motive, or to share in the pecuniary burdens or profits 
of building, &c, it seems to us highly important that 
there should also be an association based on the special 
ground of positive faith and experimental religion. The 
more we have seen this measure earnestly and perse- 
veringly tried, the more have we been persuaded, that 
its operation is of great benefit. Is it not natural, that 
it should be so ? Mankind associate for all other pur- 
poses in which they feel a mutual interest, and they de- 
rive mutual advantage from their connexion. Like 
coals brought together, they exert a wider and more 
powerful influence around. And why not, in the culti- 
vation of religious principle and practice ? Most of the 
other sects never form a society without a church. Has 
it not been observed, that in general, (there are excep- 
tions,) they rather excel us in strong, enduring attach- 
ment to their religion and to their social institutions ? 
Now, it is an ominous fact, that in a very large propor- 
tion of our societies, probably in more than two thirds 
of our eight or nine hundred, there are no churches, no 
associations of the kind whatsoever ! W e have a deep 
and increasing presentiment, that there must be a thor- 
ough change of this state of things, and that churches, 
or something tantamount, (why shun the name ?) must 
be introduced in all cases where we form a society, or 
that its prosperity will not be permanent. At any rate, 
we cannot conceive of general neglect, without the most 
disastrous tendencies. The laws of our nature, in the 
present life, are such, that the strongest principle will 
28 



326 



PLAIN GUIDE TO UNIVERSALISM. 



be, with most men 5 but intermittent in its action, and 
extremely prone to decay, unless sustained by social 
regulations, which are like a heavy balance-wheel, not 
indeed the moving power itself, but a sort of deposito- 
ry thereof, whence it is distributed in timely supplies to 
all parts of the multitudinous machinery. 

" With respect to the communion of the Lord's Sup- 
per, we may be told, that it is questionable whether this 
institution was intended as an absolute ordinance, that 
is, as perpetually and universally obligatory by force of 
a positive command. We think so too. We have 
doubts of the existence of ordinances in Christianity ; 
we mean in the usual technical sense of the term. But 
then we must not overlook the fact, that rites or formal 
observances of some kind, are, in the nature of things, 
inseparable from social religion. What are all our reg- 
ulations and usages, our selection of a preacher, the 
appointment of our meetings on Sundays, our simulta- 
neous gathering, the postures we assume, the order of 
exercises, &c, — what are they but forms ? There is 
an absurdity into which we may here fall, through inad- 
vertence. With the laudable aim of preserving simpli- 
city in religion, some have thought it necessary to decry 
observances in general ; but the utmost they can do, in 
this respect, is to discard the old and adopt new. Wit- 
ness the Quakers. The very channels of all social in- 
tercourse are artificial forms and signs, more or less 
defined. Society as inevitably grows up with them, as 
men with their fleshly bodies. And when we institute 
societies for the diffusion or promotion of religion, forms 
will, in spite of us, adhere to them. The only practi- 
cable questions are, What are the proper ones ? and, 
To what intent ought we to observe them ? Now, in 
the ceremony of the Lord's supper, there is so natural 
a significance, and so great a simplicity, that it is diffi- 
cult for us to conceive of objections to it, except on the 
absurd ground of former abuse, or with equally absurd 
aim of discarding every thing of the kind. It falls nat- 
urally into the train of usages in all climes and states 



THE LORD'S SUPPER. 



327 



of society ; and it has so many affecting associations, is 
so connected with the most touching incidents in our 
Saviour's life, that it can hardly fail of setting him be- 
fore our minds with peculiar efficiency. We might ap- 
peal to matter of fact ; and we are confident it would 
appear, on inquiry, that those of our churches which 
have regularly observed it as a memorial of our Lord, 
have actually found it attended with the best of influ- 
ences on the communicants, and, through them, on 
others. 

" Another consideration, before we pass. In join- 
ing a church and partaking of the Lord' Supper, there 
naturally arises a sense of increased responsibility as- 
sumed in so sacred a profession ; and this sense itself, 
if properly cherished, will be fruitful in good results, 
We may, indeed, argue, abstractly , that men are always 
under the same responsibilities, whatever their relation. 
In one sense, this may be true ; but certainly in no way 
to conflict with our preposition. So w T e may argue, 
too, that the citizen owes his country all the service he 
can render it, and that his public responsibility, there- 
fore, can neither be increased nor diminished by any 
change of circumstance ; but common sense ^and con- 
science tell us, that in the character of a sentinel, or gen- 
eral of an army, or representative to a foreign court, he 
has peculiar responsibilities which do not belong to him 
in the private retirement of his fireside. And it is false 
logic, that w r ould persuade the Christian, who makes a 
public profession of religion, that he has 'no additional 
responsibility growing out of his new relation to the 
world. Now this responsibility of a distinct profession, 
is what every follower of Jesus Christ is required to 
take upon himself, by the whole tenor of the New Tes- 
tament. Has this duty been sufficiently attended to, by 
the members of our denomination ? If not, sin lieth 
at our door, undermining the foundation of ur public 
edifices, w r hile we are fondly rejoicing in the rapidity of 
its upward progress ; a progress which, in that case, 
can only insure its fall. There can be no question, that 



328 



PLAIN GUIDE TO UMVERSALISM. 



the real, permanent strength of our community lies not 
in its numbers of all sorts and characters, not in the 
multitude of its new accessions, but in that smaller body 
of believers, whose faith is their moral and spiritual life ; 
and every means should be employed which will cher- 
ish this principle and diffuse it more widely among us. 
Let those who are actuated by it, solemnly pledge 
themselves together, in the name of their Master, and 
they will give new strength to their own resolves, and 
additional influence to their example on the rest of the 
community. The same law of our nature holds good 
here, that operates in other enterprises, in which cove- 
nants somewhat similar have been tried with a success 
truly astonishing." 

IV. Mr. Balfour has also written earnestly on this 
subject^ and defended the Lord's Supper as an institu- 
tion binding on Christians at the present day, by the 
express command of the Lord Jesus. We make a 
brief extract from an article of his, published some 
years since, on the words of Paul, 1 Cor. xi. 23-26, 
to which the attention of the reader is directed. 

u The general phraseology Paul uses, seems to be 
taken from the accounts given of the Lord's Supper, 
Matt. xxvi. 26-29 ; Mark xiv. 22 - 25 ; Luke xxii. 
19, 20. Some of the phrases are precisely the same, 
and most of them are the same in substance. I am in- 
clined to think, Paul received his information about the 
Lord's Suppgr, principally from Luke, or his gospel, 
for he only uses the words c this do in remembrance 
of me.' Paul uses these w r ords twice, after taking the 
bread in the Lord's Supper as well as the cup. And 
Luke's account seems to imply, that our Lord used 
them twice. Permit me here to ask, do not these 
words contain a command to observe the Lord's Sup- 
per ? A command, not only from Paul as an apostle, 
but a command from the Lord himself. If the words, 
' This do in remembrance of me,' do not amount to a 
command, what words would amount to this ? What 
do they mean, if this is denied ? 



THE LORD'S SUPPER. 



329 



u Again : Paul here says, the Lord's Supper was in- 
stituted c the same night in which Jesus was betrayed,' 
which agrees with the accounts given of it in the gos- 
pels. It appears to me from them, that the passover 
was eaten that night by Jesus and his disciples in the 
usual manner; and that the Lord's Supper took place at 
the close of it, and before they rose from the table. 
Paul takes no notice of the passover ; or intimates that 
it was the Lord's Supper ; or that the passover was 
changed into the Lord's Supper on that occasion. If 
any thing like this is suggested, either in the gospels, or 
by Paul in this passage, I confess my inability to per- 
ceive it. 

u Again : The design of the Lord's Supper, stated* 
in the gospels and by Paul, is the same. £ This do in 
remembrance of me,' said our Lord. And Paul here 
says, c This do ye, as oft as ye drink it, in remem- 
brance of me. For as often as ye eat this bread, and 
drink this cup, ye do shew the Lord's death till he 
come.' I am aware, some say, the phrase 'till he 
come,' only means, until he came at the destruction of 
Jerusalem. But where is the proof of this ? It is 
certain our Lord is to come at the resurrection of the 
•dead, as 1 Thes. iv. 15, and other passages show. Be- 
sides, I ask, can any good reason be assigned, why 
Christians should show forth the Lord's death before, 
and not after, the destruction of Jerusalem ? I may also 
ask, were Christians who lived before this period, more 
likely to forget Christ's death than those who lived after 
it ? Were they who saw it take place, under the ne- 
cessity of showing it forth in the Lord's Supper, to re- 
fresh their memories with it, and yet are we so prone to 
remember his death, that we have no need to do this ? 
He that can believe this let him believe it, but I pray 
to be excused. 

u Such, in brief, are my views of this passage con- 
cerning the Lord's Supper. But if I am mistaken, and 
if it can be shown that there is no divine command for 
its observance, I shall abandon them. I will do more ; 
28* 



330 



PLAIN GUIDE TO UNIVERSALIS^!. 



I will pay no regard to the observance of the Lord's 
Supper on the ground of expediency or utility. It will 
be of no use to urge its observance on me from these 
grounds, or even on the ground of love and gratitude 
to the Saviour, until it is proved, that I do shew my 
love and gratitude to him by doing things he has not 
commanded. But, when this is proved, I shall be at a 
little loss to prove, that the Catholics are of all Chris- 
tians the most grateful to him, for, in doing things Christ 
has not commanded, they excel all others. I suspect, 
Universalists would, on this ground, be deemed the 
most ungrateful sect in the land, for comparatively few 
of them pay much regard to human inventions in reli- 
gion, out of gratitude and love to Jesus Christ. It is 
true, some deny there is any command to observe 
the Lord's Day, the Lord's Supper, or baptism, yet 
pay regard to them on the ground of expediency, utili- 
ty, and in compliance with people's prejudices. Other 
sects have reproached us with a neglect of these things, 
which they deem divine institutions. But if they are 
not, have not foundation in divine authority, it appears 
to me they ought to be utterly abandoned as human in- 
ventions, for we are Christ's friends if we do c what- 
soever he hath commanded us.' 

" To conclude. If there be no divine authority for 
Christians to observe the Lord's Day, baptism, and the 
Lord's Supper, I sincerely wish some person would 
make this manifest, for I have no desire to have the 
confounding question put to me, c Who hath required 
such things at your hand ? ' When I am satisfied they 
are not sanctioned by divine authority, I will pay no 
regard to them. I shall trouble no one with my preju- 
dices in favor of them, on any ground whatever, but 
shall discard them, as I do all human inventions in reli- 
gion. To be consistent, I must do this ; for how can 
I act otherwise, yet blame Catholics for many things 
which they practise." 

V. The question is very frequently asked, " Who 
may, with propriety, join in the celebration of the Sup- 
per ? " This is an important question. We will an- 



THE LORD'S SUPPER. 



331 



swer it according to the best of our ability. We say, 
then, that all who believe in Christ, as the Son of God, 
the sent of the Father ; who give credence to his in- 
structions, and who endeavour to honor their profession 
of faith in the Redeemer with well-ordered lives and 
conversation. No other qualification was required by 
the primitive disciples, if we understand their practice 
as recorded in the New Testament. This is manifest- 
ly a proper qualification. The object of the festival is 
to bear up a remembrance of Christ, as the Saviour of 
the world, and to " show forth his death." Those, 
therefore, who have no faith in Christ as the anointed 
and sent of God, cannot with propriety attend to the 
ordinance, neither would they feel any desire to do so. 
The institution would possess no interest in their view ; 
but would, on the contrary, be regarded by them as 
one of the rites of a spurious religion. We adhere, 
therefore, to the position at first advanced, — that all 
who believe in Christ as the appointed Saviour of the 
world, and who endeavour to honor him in their lives, 
may, with propriety, join in the celebration of the 
Supper. 

But, it may be inquired, " Do you have no other 
test ? Is it not necessary, that persons should previ- 
ously have been converted ? " 

It is necessary people should have been previously 
converted, if they are not believers in the religion of 
Christ. We suppose them to have been made ac- 
quainted with the religion of Jesus, and his character 
as their master, when we say they believe in Christ as 
the appointed Saviour of the world. If this has been 
made a matter of gradual education (the best means of 
being brought to know Christ) , it supersedes of course 
the necessity of a less gradual conversion. There is 
much which passes in the world under the name of con- 
version to God, which we think is very far from being 
so. As to a radical change of nature, it is impossible 
in itself, and cannot therefore be regarded as a qualifi- 
cation. We do not think it necessary, that a man 



332 



PLAIN GUIDE TO UNIVERSAL ISM. 



should believe in the dogmas of any of the sects, such 
as total depravity, endless hell torments, the trinity, vi- 
carious atonement, &c, to qualify him ; and for the very 
best of all reasons, viz. because those doctrines are 
not taught in the Scriptures. The only qualification 
required by the primitive disciples, was a rational and 
practical faith in Jesus, as the Son of God, and the 
Saviour of the world. 

It is asked, u Must they not have joined a church ? " 
The Greek word SK-Ak^ala rendered church, signifies an 
assembly, a company, and was applied to any assembly 
of persons ; see Acts xix. 32, where it is rendered 
assembly. When applied to Christians, it signified the 
company of Christian believers, — all who had em- 
braced Christ as the sent of God. In this sense it is 
necessary to become members of the church, that is, 
it is necessary to be a Christian, — and to be known 
and ranked as such, — to make an open profession of 
your faith in Christ. We regret the present distinction 
of Christians into two parties, the church and the con- 
gregation ; and we recommend a measure which will 
abolish the distinction. Let all Christian believers join 
the visible church. This act is saying to the world, tc I 
believe in Christ, — I am willing to have it known, — I 
am not ashamed of my Lord, — I love the fellowship 
of his disciples, — and I respect his ordinances." If 
this recommendation should be followed, the wall of 
separation between the Christian church, and the Chris- 
tian congregation would be thrown down ; and of the 
twain there would be one flesh. All then, (excepting 
children not arrived to years of sufficient judgment,) 
would join the celebration, as they certainly should. 
It is too often the case now, that when the Supper is 
administered, five sixths of the Christians present, and 
sometimes more, rise and leave the house, as though 
they had of right no part or lot in the matter whatso- 
ever. u These things ought not so to be." It is rad- 
ically wrong, and the practice ought to be changed as 
speedily as possible. It is wrong in itself, as well as 



THE LORD'S SUPPER. 



333 



wounding to the feelings of the officiating clergyman, 
and to the members who remain, thus to be forsaken, 
as it were, by their brethren. This state of things 
ought not to be permitted to exist another year ; the 
good sense of the community should put an end to it. 

Is it asked, whether we would compel people to ob- 
serve the ordinance against their wishes ? We answer, 
no. But every Christian ought to have a strong desire 
to use all proper means w 7 hereby Christ and his religion 
may be kept in remembrance. We w r ould do no vio- 
lence to the will ; but we w T ould endeavour to change it, 
and bring it into acquiescence to the spirit of the Chris- 
tian religion. There is nothing disagreeable, nor griev- 
ous in the service ; it is both pleasant and reasonable. 
It is of vast benefit to the church. It stands forth as a 
proof of the religion of Christ, being a constant festi- 
val, which has been kept up from the age of Christ to 
the present time. If Jesus did not live and die for 
men according to the Scriptures, how could this insti- 
tution, which is designed to commemorate his death, 
ever have been established ? The deceit would have 
been so palpable in the first attempt, that it could not 
possibly have succeeded. When it was at first establish- 
ed, therefore, it must have been known, that Jesus was 
present ; because the original account avers, that he was 
present, and the apostles could not have been deceived 
about it. He declared that he should die upon the 
cross, and this ordinance is a perpetual memorial of it, 
publicly observed. Now if he did not die upon the 
cross, according to his foretelling, how could this in- 
stitution ever have been set up ; for the deceit would 
have been so palpable, that it would have exposed it- 
self. This institution has been handed down from age 
to age, without intermission, and is a standing memori- 
al, an invincible argument, that Jesus lived and died for 
men. If this institution should cease, one of the evi- 
dences of our religion would be impaired. What 
Christian then will think it unimportant ? Who among 
you, brethren Universalists, will be indifferent to the 



334 



PLAIN GUIDE TO UNIVERSALISM. 



subject ? Of all others, you feel the strongest obliga- 
tions to love and honor Jesus, the Lord of glory, the 
Saviour of the world. Can you decline, then, — you 
who have quenched your thirst at the fountain of living 
waters ? Will you be unwilling to do your part in 
transmitting to future generations this evidence of the 
holy religion you possess ? 

There are people in the community of very doubt- 
ful, humble minds, who are kdpt away from the table 
of the Lord by the fear that they are not sufficiently 
pure, and that, if they make a profession of religion, they 
shall dishonor the cause of Christ. 

If in fact you are truly sensible that you are unwor- 
thy to profess the religion of Christ, your duty is very 
evident, viz. to amend your life, and bring all your ac- 
tions into a happy agreement with the wholesome and 
highly reasonable commands which Jesus has given the 
world, so that in this respect you are without excuse ; 
for if, by any known violation of duty, or any impropri- 
ety whatsoever, of heart and life, you are fearful, by a 
profession of religion, you shall bring reproach upon 
the cause of Christ, it is evident that the work of re- 
formation should speedily begin. We put the question 
to the conscience, whether every man ought not to live 
such a life, as would reflect honor upon the religion of 
his Master ? 

We do not, however, hold to perfection, neither in 
spirit or conduct, here on earth. All men are liable to 
err, even the most constantly watchful. It was on this 
account in part, as we apprehend, that the institution 
was established. Jesus knew the frailties of his follow- 
ers. He knew they would be in danger of forgetting 
him, his toils, sacrifices, and death ; and for this rea- 
son he instituted a festival, the design of which should 
be to keep him in their remembrance. This is a circum- 
stance which will show, that the institution was design- 
ed for imperfect man, — forgetful, apt to err, to forsake 
bis master, and give all his thoughts to the w T orld. This 



THE LORD'S SUPPER. 



335 



was intended to call him back, and quicken good reso- 
lutions on his part ; to lead him from the heart to pray, 

"Call me away from flesh and sense, 
Thy sovereign word can draw me thence ; 
I w T ould obey the voice divine, 
And all inferior joys resign." 

The objection, therefore, which we are considering, 
is not a valid one. The service shows itself to be 
commended to imperfect men, as a help to them in the 
path of virtue. We are perfectly willing to confess, 
that it is the influence of religion, pure and undcfiled, 
to make men virtuous and good ; and that it is the duty 
of those who profess religion, to shine before men in 
good works, and in pure and heavenly example ; but 
we question whether the means of piety are to be 
neglected entirely, until a man has acquired that state 
of holiness and perfection, to which these means are 
designed to lead him. Suppose the scholar should say, 
that he would no longer go to school. On being inquired 
of as to the reason, he replies, u I do not know enough 
to go to school. I am too ignorant." What would be 
said to him ? Would he not be told, that his plea was 
altogether inadmissible ? Schools are designed for the 
ignorant, to increase their knowledge. If you are ig- 
norant, you have need to attend the school ; you will thus 
grow wiser. No rule can be more obviously correct than 
this, that the circumstance which renders any thing 
necessary, cannot be adduced as an objection against it. 
Of the same character is the objection frequently made 
against celebrating the Lord's Supper. 

The individual is persuaded that he is not sufficiently 
good ; he wishes he was a better man ; but he is not 
very strict, and he is afraid he shall bring reproach upon 
the cause. It was for such persons as you are, that 
the festival was intended. It will, if properly and reg- 
ularly observed, impress religion more forcibly upon the 
mind, and be a means of advantage and improvement 
to you. 

We do not mean to say, that those who observe the 



336 



PLAIN GUIDE TO OtfVERSALISM. 



ordinance should not keep a careful watch over their 
lives ; they certainly should do so. We mean only to 
assert, that this ordinance was designed as a help to a 
pious life, to encourage men to virtue and benevolence 
by keeping in their remembrance the religion of their 
divine Master. It was, then, evidently designed for 
weak, erring, ungrateful creatures ; and such should 
endeavour, in sincerity, to make such a use of the in- 
stitution as should put them on their guard against their 
frailties. It is not certain, that we express our thoughts 
happily, or intelligently to others ; but our object is 
to remove an objection which exists in the minds 
of many modest, tender, doubting persons, arising 
from the supposition, that a person must be abso- 
lutely holy, before he can avail himself of the benefit 
of the ordinance. We are persuaded, such an im- 
pression has been an injury, instead of a benefit. It 
would be a matter of regret, if these remarks should 
be so far misunderstood, as to lead the reader to sup- 
pose we would approve of introducing the vile and 
abandoned to the table of the Lord. Such will have 
no wish to come ; they have no relish for such a ser- 
vice. They probably have no faith in Christ, and have 
never derived any enjoyment from his glorious Gospel. 
They do not find their interest in these things. But 
there are many people in the community, kind, gener- 
ous, honest Christians, who are kept away, through the 
mistaken opinion, that a person must be absolutely un- 
defiled, and righteous, or he cannot with propriety cel- 
ebrate the death of Christ. The argument we have 
here advanced, is designed for them. And now breth- 
ren, (and sisters too, for you are equally interested. j 
will you seriously reflect upon this subject ? If you 
are true believers in the Son of God, — if you love 
his doctrine, — if you are desirous that his kingdom 
shall be established in the world, — if you are anxious 
that it shall descend to future generations, say so. Say 
it, not in a cold form of words, but in the vigor and 
constancy of your zeal, and in the habitual observance 



THE ORGANIZATION OF CHURCHES. 337 



of the commands of Christ. Be a Christian in private, 
and also before the world. Live a Christian's life. 
Bear about with you wherever you, go, the remem- 
brance of what you are. Such a course will be of vast 
advantage to you. It will afford you, 

ft What nothing earthly gives, or can destroy, 
The soul's calm sunshine, and the heartfelt joy." 



CHAPTER X. 

ON THE ORGANIZATION OF CHURCHES, AND THE ADMINIS- 
TRATION OF THE SUPPER. 

I. The form we have presented in another chapter, 
as the Constitution of a religious society, might also, in 
the main, be adopted as the Constitution of a Christian 
church ; but as it is necessary in the most of cases, in 
Massachusetts, to establish a church in distinction from 
the society, and will be so as long as the present state 
of societies shall continue, we have judged it best to 
prepare a Constitution for a Christian church, which we 
commend to the attention of all our fellow believers 
throughout the land. In some cases, especially in Bos- 
ton, it is impossible to guard the society against the ad- 
mission of members, whatever their religious opinions 
may be. For what is a religious society in Boston ? 
It is the proprietors of the meeting-house, the owners of 
the pews therein. These pews may be transferred from 
one to another, at the will of the owners ; and the pur- 
chaser has the full and legal right to attend all proprie- 
tors' meetings, and vote in all the concerns of the cor- 
poration, whether he be Christian, Jew, Mahometan, 
or heathen. The whole business is in the hands of the 
proprietors of pews, and we suppose, of right, ought 
to be, not excepting the selection and settlement of the 
pastor. Such a corporation may continually change. 
At one time a majority of the proprietors may be of a 
29 



338 



PLAIN GUIDE TO UNIVERSALISM. 



certain faith, at another time, they may be of a faith 
the very reverse of this. Men very frequently pur- 
chase pews without any reference to religious con- 
siderations ; they may do it for pecuniary profit ; 
they may be obliged to take them in security of a 
debt ; the pews may descend to them legally on the 
death of the owner. Under this state of things, it is 
not certain, that a body of proprietors will remain pro- 
fessors of the Christian religion. There is no security 
for this. They have no pow 7 er to prevent any man from 
becoming one of their number, whatever his opinions, 
or whatever his motives may be, if he can obtain the 
possession of a pew. This state of things exists not 
only in Boston, but in various other parts of the Com- 
monwealth ; and the same remarks will apply, where 
the ownership of the meeting-house is lodged, not in the 
hands of pew-owners, but in the hands of the builders, 
or in any other way. 

II. To preserve, therefore, the Christian institution 
pure, it is necessary to have connected with each socie- 
ty a body of Christian believers, who shall have the 
power to admit or exclude members, according as they 
shall judge their duty, and the directions of the New 
Testament require. Such an institution we call a Chris- 
tian church, — a body, or assembly of Christian believ- 
ers. The New Testament certainly calls on Christians 
to make a profession of their faith. What is the 
meaning of that forcible expression, that the followers 
of Christ shall have the Father's name written in their 
foreheads, except, that they are to make the most 
open and undisguised profession of their faith ? " And 
I looked, and Io, a Lamb stood on the Mount Sion, 
and with him a hundred and forty and four thousand, 
having his Father's name written in their foreheads." 
u These were redeemed from among men, being the 
first fruits unto God and the Lamb." Rev. xiv. 1, 4. 
The forehead is the most conspicuous part of the hu- 
man form ; and when it is said, that Christians had the 
Father's name written in their foreheads, it means, that 



THE ORGANIZATION OF CHURCHES. 339 



they were not ashamed of God and his cause, — they 
made the most public profession of their faith in Him, 
— wherever they went they bore about with them the 
fullest evidence of their attachment. This it was their 
duty to do ; and this duty is repeatedly enjoined in the 
New Testament. Hear the language of the Saviour, 
"Whosoever, therefore, shall be ashamed of me and 
of my words in this adulterous and sinful generation, 
of him also shall the Son of man be ashamed, when he 
cometh in the glory of his Father, with the holy an- 
gels/' Mark viii. 38. The early Christians were re- 
quired to hold fast the profession of their faith, Heb. 
x. 23 ; and Paul commends Timothy for having "pro- 
fessed a good profession before many witnesses," 1 
Tim. vi. 12. The early disciples professed their Master 
in the midst of the greatest trials and persecutions. They 
knew, that if they named the name of Christ, it was at 
the peril of their lives. The history of their trials is 
enough, one would think, to draw tears from eyes that 
never wept before. Paul says, they "had trial of 
cruel mockings and scourgings, yea, moreover, of bonds 
and imprisonment ; they were stoned ; they were sawn 
asunder, were tempted, were slain with the sword ; .they 
wandered about in sheep skins and goat skins ; being 
destitute, afflicted, tormented ; they wandered in deserts, 
and in mountains, and in dens and caves of the earth.' 5 
Heb. xi. 36 -38. Such is the melancholy picture of 
their sufferings. But in the midst of these dangers and 
trials, they " held fast the profession of their faith." 
Shall we, then, in this age, — we who have no perse- 
cutions to endure, — we who live in a land in which 
we are protected by the laws, in following the dictates 
of our consciences, — we who find it an honor rather 
than shame, to profess our trust in our Master, — shall 
we hesitate to make a profession of our faith ? Why 
are we indifferent ? Is not Christ as precious to us, as 
he was to his early disciples ? fe Did he not die for us 
as well as for them ? Is he not the propitiation for our 
gins ? Why, then, we ask again, are we indifferent. It 



340 



PLAIN GUIDE TO UjSIVERSALISM. 



is the duty, the solemn duty, of every believer in the 
Son of God, to profess his Master before men, as did 
the early disciples. 

III. But what do we mean by a profession of reli- 
gion 9 it may be asked. The answer is at hand. We 
mean an open avowal of your faith in Christ ; — we 
mean, that you should take rank among the followers 
of Jesus, — that you should take upon yourself the dis- 
tinctness of a Christian, — that you should join publicly 
and formally the Christian church, — and observe the 
institutions which Jesus recommended to his followers.. 
Such we regard to be a profession of religion, and such 
it is the duty of every person of suitable age, who be- 
lieves in the Redeemer, to make. That this is the du- 
ty of every person who believes in Christ, will appear 
still more evident, if we consider what the consequences 
w^ould be, if this duty were totally neglected by every 
one. What would become of the cause of religion ? 
It would sink and come to nought. The Lord's Sup- 
per would go into disuse. There would be no line of 
distinction between the believers in Jesus and the world ; 
and soon, we fear, the cause of Christ would die, and 
be forgotten. The church must be preserved ; and we 
have the promise, that it shall stand, and that the gates 
of hades shall not prevail against it. It is the duty of 
every believer in Christ to come forward and make a 
public profession of his faith, and unite himself with the 
visible church of Christ upon the earth. Do not at- 
tempt to excuse yourself by saying, that if you do not 
make a profession of religion, others will, and, therefore, 
the visible church will be preserved. It is no more the 
duty of others, than it is your duty ; and if there were 
any reason by which you might be excused, the same 
reason would excuse them. 

IV. Constitution of a Church. 

Preamble. We, whose names are affixed to this 
instrument, believing that it is our duty to make a pub- 
lic profession of our religious faith ; and feeling sensible 



THE ORGANIZATION OF CHURCHES. 



341 



that our happiness., and our growth in virtue and grace 5 
depend, in a great degree, under God, upon our obe- 
dience to the divine requisitions, and upon an obser- 
vance of the institutions of Christ, do hereby unite our- 
selves into a church, that we may watch over each 
other in love, and enjoy all the advantages of the visible 
church of God on the earth : and we adopt the follow- 
ing Profession of Faith and Form erf Church Govern- 
ment. 

PROFESSION OF FAITH. 

1st. We believe in the existence of one God, the 
Creator of the Universe, the Giver of life and every 
blessing, who is infinite in w 7 isdom, power, and good- 
ness, and in every possible perfection. 

2d. We believe in Jesus, the Christ, the Son of God, 
the promised Messiah, and the Saviour of the world. 

3d. We believe in the Scriptures of the Old and New 
Testaments, as being a revelation from God, as con- 
taining rules for the regulation of our conduct in all the 
relations and circumstances of life, — as declaring the 
character and government of God, the rewards of vir- 
tue, the punishments of vice ; and also revealing the 
great truth of the final reconciliation of all things to 
God, so that He at last shall be all in all. 1 Cor. 
xv. 28. 

4th. We believe it to be the duty of Christians to 
meet together on the first day of the week, for public 
worship ; to seek their advancement in knowledge and 
virtue, by reading the Scriptures, and attending to the 
means of grace ; to abstain from vice of every descrip- 
tion, and to imitate, as far as possible, the perfection 
of God, and the examples of the Lord Jesus Christ. 

Form of Church Government. 
Article 1. The church shall hold an annual meet- 
ing, for the purpose of choosing its officers, and trans- 
acting such other business as may be brought before it, 
and deemed necessary to its prosperity, on the — — — 
of . 

29* 



342 



PLAIN GUIDE TO UNIVERSALISM. 



Article 2. The officers of the church shall corn 
sist of such a number of Deacons as shall be thought 
requisite, and of a Clerk and Treasurer. These offi- 
cers shall be chosen by ballot, annually, except the 
Deacons, who shall continue in office during good be- 
haviour, or until they resign. 

The duty of the Clerk shall be to keep a true and 
faithful record of all the meetings and proceedings of 
the church, and also a list of all the members. 

The duty of the Treasurer shall be, to take care of 
all the furniture of the church, — to receive the money 
collected on communion days, and to keep a regular 
account thereof. 

The duty of the Deacons shall be, to furnish the 
table, and to assist in the celebration of the Lord's Sup- 
per. It shall also be their duty to inquire into, and re- 
lieve, the wants of the poor of the church and society, 
as far as they may be enabled so to do, by collections 
taken for charitable purposes. 

Article 3. Any person giving assent to the Pro- 
fession of Faith, and desiring to become a member of 
this church, may make his or her request known to the 
Pastor of the society, or to either of the Deacons ; 
and, after the application hath laid one month, he or she 
shall become a member, if approved by a majority of 
the members present, at any regular meeting of the 
church. Each member shall sign the Confession of 
Faith, and the Form of Church Government. 

Article 4. If any member wishes to withdraw 
from the church, by making his request known in writ- 
ing, he shall have the liberty of so doing. 

Article 5. It shall be the duty of the Church to 
deal with offending members according to the directions 
given by our Saviour, Matt, xviii. 15, 16, 17 ; and 
Luke xvii. 3, 4. The church, however, disclaims all 
authority over obstinate offenders, except the mere 
withdrawal of its fellowship. 

Article 6. Any of the foregoing articles of Church 
Government may be altered, amended, or stricken out, 



THE ORGANIZATION OF CHURCHES. 343 



or others may be annexed, if, by two thirds of the 
members of the church, it may be thought necessary. 

V. Celebration of the Supper. 

It is the usual custom of Christian churches in this 
country, to celebrate the Lord's Supper once in each 
month. There are no directions as to the frequency 
of the celebration in the New Testament. The early 
Christians placed more importance on the object and 
design of the service, than upon the exact time in which 
it should be performed. Paul says, u For as often as 
ye eat this bread, (not stating how often it should be 
done,) and drink this cup, ye do show the Lord's death 
till he come." 1 Cor. xi. 26. We think it well to 
follow the general custom, and celebrate the communion 
monthly, though this rule may not prevent the celebra- 
tion at other times, if special circumstances should ren- 
der it necessary. 

Proposed Form of Administering the Supper. 

The usual time for celebrating the Supper is at the 
close of the afternoon service, upon the Sabbath, once 
in each month. The table having been prepared by 
the deacons, between the forenoon and afternoon ser- 
vices, is covered with a cloth during public worship. 
At the close of that service, the minister leaves the 
pulpit, and takes his seat at the table, and waits until 
the members of the church have taken their places as 
near the table as convenient, and until silence is re- 
stored in the house. He then removes the cloth with 
which the vessels and elements are covered, and says, 

u Beloved Christian friends, we are now about to cel- 
ebrate the Lord's Supper, in imitation of the example of 
our Blessed Redeemer and his apostles ; and as we are 
dependent on God for mercy and wisdom to guide us 
in all things, let us draw nigh the throne of grace in 
solemn supplication for the divine blessing. Let us pray. 

[Here the clergyman will offer a suitable prayer. J 

" Beloved Christian friends, the service of the Supper 



344 



PLAIN GUIDE TO U1NTVERSALISM, 



was instituted by our Lord himself, on the same night 
in which he was betrayed. Jesus took bread, and 
when he had given thanks, he brake it, and gave it to 
his disciples, saying, take, eat, this is my body, which 
is given for you. 

[In the mean time the clergyman will be breaking the 
bread.] 

During the breaking of the bread, he will occupy 
the time by offering such remarks as seem to him to be 
suited to the occasion. He will not fail to show the 
original design of the institution, viz. to keep the Lord 
Jesus in the remembrance of his followers. " This do 
in remembrance of me." The broken bread is an em- 
blem of his broken, crucified body ; and is always so 
to be looked on in this service. The clergyman should 
not, therefore, fail to carry the minds of the communi- 
cants to the scene of the crucifixion. Direct them to 
view the Saviour's sufferings,- — the cross, the crown 
of thorns, the death scene, and especially to remember 
the dying prayer for his murderers, u Father, forgive 
them, for they know not what they do." But it is not 
necessary that the clergyman should confine himself at 
all times, to the events of the crucifixion. Let him 
think of the Saviour's words, " This do in remem- 
brance of me," and he will see, that any portion of the 
Saviour's life may furnish subject for reflection at the 
table. The feeling that will pervade his heart will be 
that of a solemn joy, — a deep sense of affectionate 
gratitude ; nor should any remarks be offered, incon- 
sistent with such a feeling. O what an opportunity is 
there here for solemn reflection. With what force may 
the speaker impress on the communicants the necessity 
of humility, and of setting their affection on things 
above. 

" When I survey the wondrous cross, 
On which the Prince of Glory died, 
My richest gain I count but loss, 

And pour contempt on all my pride/' 

The remarks, however, should not be long ; from 



THE ORGANIZATION OF CHURCHES. 



345 



three to five minutes is sufficient. Let the words be 
few and fitly chosen. 

The bread being broken, he will pass it to the dea- 
cons, (serving himself as he passes the last plate,) say- 
ing, " Take, eat all ye of it, in the name of Him who 
loved us, and washed us from our sins in his own blood." 

He then sits, (his mind being intently fixed on the 
subject before him,) until the plates are returned to the 
table ; or he may, should he judge it best, make some 
remarks, while the officers are serving the communi- 
cants. But all remarks should be made standing. 

The bread having thus been served, he next pro- 
ceeds to serve the wine. He takes the cups towards 
him, saying, Jesus took the cup and gave thanks. In 
imitation of his example, let us once more approach the 
throne of grace. Let us pray. 

[Here he will offer a prayer suited to the occasion.] 

While he is pouring the wine, (and he may have in- 
tervals between the filling of the cups, if he wishes to 
extend his remarks,) he will offer suitable thoughts to 
guide the minds of the communicants. And what 
thoughts are appropriate while serving the wine ? 1st. 
It is an emblem of the shed blood of the Redeemer. 
For whom was his blood shed ? For all. For what 
purpose did he die ? Will that purpose be accom- 
plished ? Again. The Saviour made the cup also a 
figure of the New Covenant. " This cup is the New 
Testament in my blood, which is shed for you." See 
Luke's account. The wine is not only an emblem of 
the shedding of the Saviour's blood upon the cross, 
but it is also a figure of his doctrine. And so it was 
employed by the prophets. u Come, buy wine and 
milk, without money and without price." Jesus says, 
we must drink his blood. He does not mean in the 
outward and literal sense. See John vi. 53-60. He 
explains his metaphor to mean his doctrine, verse 63. 
"It is the spirit that quickeneth ; the flesh profiteth 
nothing; the words that I speak unto you, they are 
spirit and they are life." From all these subjects, he 



34* PLAIN GUIDE TO . UNIVERSALIS*!. 



who administers the ordinance, cannot fail n i draw 
profitable reflections. 

He passes the wine to the deacons, as he had done 
the bread, and then sits until the communicants are 
served, and the cups returned. 

This being* done, an appropriate hymn is sung, which 
it ; Uvays best should be sung by the communicants ; 
inister, or one of the church, starting the tune. 

.Oiier the hymn, the collection is generally taken, to 
.ay the expenses of the church, and for charitable 
obje after wl.ich the benediction is pronounced. 

aow the author will not close this chapter, with- 
out amble petition, that what he has written may be 
the ireans of inducing those who agree with him in 
faith fn the great salvation, to pay a due respect to the 
holy, purifying service of the Lord's Supper. 



CHAPTER XI. 

EVIDENCES OF REVEALED RELIGION. 

L Cniversalists feel a very deep interest in sustain- 
ing the Christian religion. It is the source of their highest 
confidence in God, and of the enrapturing hope of im- 
mortality. In all their periodicals special attention has 
been paid to the evidences of revealed religion. Cour- 
ses of lectures, on this subject, have been preached by 
In addition to these, four distinct works, in de- 
fence of revealed religion, have been published by 
them within a few years. 

The first is " Lectures in Defence of Divine Reve- 
lation," delivered at the Universalist chapel in Provi- 
dence, R. I. By Rev. David Pickering, Pastor of the 
First Universalist Church and Society, in that place. 
1830. The second is " Christianity against Infidelity, 
or th> Truth of the Gospel History." By Rev. 
Thomas B. Thayer, Pastor of the First Universalist 



EVIDENCES OF REVEALED RELIGION. 



?47 



Society .Lowell, Mass., 1836. The third is fci An 
Argument for the Truth of Christianity," in a series 
of discourses, by Rev. I. D. Williamson, pastor of 
the Universalist Society in Baltimore, Md., 1.836. 
The fourth is u The Causes of Infidelity Removed," 
by Rev. Stephen R. Smith, pastor of th? . Universalist 
Society m Albany, N. Y., 1839. 

II. As it was desirable to include in this wcyk a 
chapter on the Evidences of Revealed Reliron, the 
mind of the author has been much exercised as to the 
best manner of introducing a large an. Dunt of evk r ?nce 
into a small compass. It has, after much refl(j j&n, 
seemed best to him, on the whole, to republish en; he 
masterly w 7 ork of Leslie, entitled u A Short and jiasy 
Method wdth the Deists." This work has net 7?, .been 
answered ; and an answer never was attempted, except 
by one man, who finally abandoned his design ir de- 
spair. It seems impossible that a man should re^ d it, 
and not be satisfied with the truth of revealed religion. 



A SHORT AND EASY METHOD WITH THE DEIS PS. 

BY RET. CHARLES LESLIE, M. A. 

T 

Sir, — In answer to yours of the third instant, I 
much condole with you your unhappy circumstances, 
of being placed among such company, where, as you 
say, you continually hear the sacred Scriptures, and the 
histories therein contained, particularly of Moses, and 
of Christ, and all revealed religion, turned into ridicule 
by men w T ho set up for sense and reason. And they 
say, that there is no greater ground to believe in Christ 
than in Mahomet ; that all these pretences to revela- 
tion are cheats, and ever have been among Pagans, 
Jews, Mahometans, and Christians ; that they are all 
alike impositions of cunning and designing men, jpon 
the credulity, at first, of simple and unthinking *^ople, 
till, their numbers increasing, their delusions gr- ^pop- 
ular, and came at last to be established by laws ; and 



348 



PLAIN GVWE TO UNIVERSALIS^. 



then the force of education and custom gives a bias to 
the judgments of after ages, till such deceits come really 
to be believed, being received upon trust from the ages 
foregoing, without examining into the original and 
bottom of them. Which these our modern men of 
sense (as they desire to be esteemed), say, that they 
only do ; that they only have their judgments freed 
from the slavish authority of precedents and laws in 
matters of truth, which, they say, ought only to be de- 
cided by reason ; though by a prudent compliance with 
popularity and laws, they preserve themselves from out- 
rage and legal penalties ; for none of their complexion 
are addicted to sufferings or martyrdom. 

Now, Sir, that which you desire from me, is, some 
short topic of reason, if such can be found, whereby, 
without running to authorities, and the intricate mazes 
of learning, which breed long disputes, and which these 
men of reason deny by wholesale, though they can give 
no reason for it, only suppose that authors have been 
trumped upon us, interpolated and corrupted, so that no 
stress can be laid upon them, though it cannot be shown 
wherein they are so corrupted ; which, in reason, ought 
to lie upon them to prove who allege it ; otherwise it is 
not only a precarious, but a guilty plea ; and the more, 
that they refrain not to quote books on their side, for 
whose authority there are no better, or not so good 
grounds. However, you say, it makes your disputes 
endless, and they go away with noise and clamor, and 
a boast, that there is nothing, at least nothing certain, 
to be said on the Christian side. Therefore you are 
desirous to find some one topic of reason, which should 
demonstrate the truth of the Christian religion, and at 
the same time distinguish it from the impostures of Ma- 
homet and the old Pagan world ; that our deists may 
be brought to this test, and be either obliged to renounce 
their reason, and the common reason of mankind, or to 
submit to the clear proof, from reason, of the Christian 
religion, which must be such a proof as no imposture 
can pretend to, otherwise it cannot prove the Christian 



LESLIE'S METHOD WITH THE DEISTS. 



349 



religion not to be an imposture. And whether such a 
proof, one single proof (to avoid confusion), is not to 
be found out, you desire to know from me. 

And you say, that you cannot imagine but there must 
be such a proof, because every truth is in itself clear, 
and one ; and, therefore, that one reason for it, if it be 
the true reason, must be sufficient ; and, if sufficient, it 
is better than many ; for multiplicity confounds, espe- 
cially to weak judgments. 

Sir, you have imposed a hard task upon me ; I wish 
I could perform it ; for though every truth is. one, yet our 
sight is so feeble, that we cannot always come to it direct- 
ly, but by many inferences, and laying of things together. 

But I think, that in the case before us, there is such 
a proof as you require, and I will set it down as short 
and plain as I can. 

I. First, then, I suppose, that the truth of the doc- 
trine of Christ will be sufficiently evinced, if the matters 
of fact which are recorded of him in the gospels be 
true ; for his miracles, if true, do vouch the truth of 
what he delivered. 

The same is to be said as to Moses. If he brought 
the children of Israel through the Red Sea in that mi- 
raculous manner which is related in Exodus, and did 
such other wonderful things as are there told of him, it 
must necessarily follow, that he w T as sent from God. 
These being the strongest proofs we can desire, and 
which every deist will confess he would acquiesce in, 
if he saw them with his eyes. Therefore, the stress 
of this cause will depend upon the proof of these mat- 
ters of fact. 

And the method I will take, is, first, to lay down 
such rules as to the truth of matters of fact, in general, 
that, where they all meet, such matters of fact cannot 
be false. And then, secondly, to show, that all these 
rules do meet in the matters of fact of Moses and of 
Christ ; and that they do not meet in the matters of 
fact of Mahomet, of the heathen deities, nor can pos- 
sibly meet in any imposture whatsoever* 
30 



350 



PLAIN GUIDE TO UNIVERSALISM. 



The rules are these : 

1. That the matter of fact be such, as that men's 
outward senses, their eyes and ears, may be judges 
of it. 

2. That it be done publicly, in the face of the world, 

3. That not only public monuments be kept up in 
memory of it, but some outward actions to be per- 
formed. 

4. That such monuments and such actions or obser- 
vances be instituted, and do commence from the time 
that the matter of fact was done. 

The two first rules make it impossible for any such 
matter of fact to be imposed upon men, at the time 
when such matter of fact was said to be done, because 
every man's eyes and senses would contradict it. For 
example ; suppose any man should pretend, that yester- 
day he divided the Thames, in presence of all the peo- 
ple of London, and carried the whole city, men, women, 
and children, over to Southwark on dry land, the water 
standing like walls on both sides : I say, it is morally 
impossible that he could persuade the people of London 
that this was true, when every man, woman, and child 
could contradict him, and say, that this was a notorious 
falsehood, for that they had not seen the Thames so 
divided, nor had gone over on dry land. Therefore, I 
take it for granted (and, I suppose, with the allowance 
of all the deists in the world), that no such imposition 
could be put upon men, at the time when such public 
matter of fact was said to be done. 

Therefore it only remains, that such matter of fact 
might be invented some time after, when the men of 
that generation, wherein the thing was said to be done, 
are all past and gone ; and the credulity of after ages 
might be imposed upon, to believe that things were 
done in former ages, which were not. 

And for this the two last rules secure us, as much as 
the two first rules in the former case ; for whenever 
such a matter of fact came to be invented, if not only 
monuments were said to remain of it, but likewise that 



LESLIE'S METHOD WITH THE DEISTS. 35 i 

public actions and observances were constantly used 
ever since the matter of fact was said to be done ; the 
deceit must be detected, by no such monuments appear- 
ing, and by the experience of every man, woman, and 
child, who must know that no such actions or obser- 
vances were ever used by them. For example ; sup- 
pose I should now invent a story of such a thing, done 
a thousand years ago, I might perhaps get some to be- 
lieve it ; but if I say, that not only such a thing was 
done, but that from that day to this, every man, at the 
age of twelve years, had a joint of his little finger cut 
off; and that every man in the nation did want a joint 
of such a finger ; and that this institution was said to 
be part of the matter of fact done so many years ago, 
and vouched as a proof and confirmation of it, and as 
having descended without interruption, and been con- 
stantly practised, in memory of such matter of fact all 
along, from the time that such matter of fact was done : I 
say, it is impossible I should be believed in such a case, 
because every one could contradict me, as to the mark 
of cutting off the joint of a finger ; and that being part 
of my original matter of fact, must demonstrate the 
whole to be false. 

II. Let us now come to the second point, to show, 
that the matters of fact of Moses, and of Christ, have 
all these rules or marks before mentioned ; and that 
neither the matters of fact of Mahomet, or what is 
reported of the heathen deities, have the like ; and that 
no imposture can have them all. 

As to Moses, I suppose it will be allowed me, that 
he could not have persuaded six hundred thousand men 
that he had brought them out of Egypt, through the 
Red Sea, fed them forty years without bread, by mi- 
raculous manna, and the other matters of fact recorded 
in his books, if they had not been true. Because every 
man's senses that were then alive, must have contra- 
dicted it. And, therefore, he must have imposed upon 
all their senses, if he could have made them believe it- 
when it was false, and no such things done- ^o that 



352 



PLADi GUIDE TO UNIVERSALIS^!. 



here are the first and second of the abovementioned 
four marks. 

For the same reason, it was equally impossible for 
him to have made them receive his five books as truth, 
and not to have rejected them, as a manifest imposture, 
which told of all these things as done before their eyes, 
if they had not been so done. See how positively he 
speaks to them, Deut. xi. 2-8, u And know r ye this 
day ; for I speak not with your children which have not 
known, and which have not seen the chastisement of 
the Lord your God, his greatness, his mighty hand, 
and his stretched-out arm, and his miracles, and his 
acts, which he did in the midst of Egypt unto Pha- 
raoh the king of Egypt, and unto all his land ; and what 
he did unto the army of Egypt, unto their horses, and 
to their chariots ; how he made the water of the Red 
Sea to overflow them as they pursued after you, and 
how the Lord hath destroyed them unto this day ; and 
what he did unto you in the wilderness, until ye came 
into this olace : and what he did unto Dathan and Abi- 
ram, the sons of Eliab, the sen of Reuben : how the 
earth opened her mouth, and swallowed them up, and 
their households, and their tents, and all the substance 
that was in their possession, in the midst of all Israel. 
But your eyes have seen all the great acts of the Lord, 
which he did," &c. 

From hence we must suppose it impossible, that 
these books of Moses (if an imposture) could have been 
invented and put upon the people, who were then alive 
when all these things were said to be done. 

The utmost, therefore, that even a suppose can stretch 
to, is, that these books were wrote in some age after 
Moses, and put out in his name. 

And to this I say, that if it was so, it was impossible 
that those books should have been received as the books 
of Moses, in that age wherein they may have been sup- 
posed to have been first invented. Why ? Because 
they speak of themselves as delivered by Moses, and 
kept in the ark from his time. u And it came to pass, 



LESLIE'S METHOD WITH THE DEISTS. 358 

when Moses had made an end of writing the words of 
this law in a book until they were finished, that Moses 
commanded the Levites, who bare the ark of the cove- 
nant of the Lord, saying, Take this book of the law, 
and put it in the side of the ark of the covenant of the 
Lord your God, that it may be there for a witness 
against thee," Deut. xxxi. 24-26. And there was a 
copy of this book to be left likewise with the king, 
"And it shall be when he sitteth upon the throne of his 
kingdom, that he shall write him a copy of this law in a 
book, out of that which is before the priests the Le- 
vites : and it shall be with him, and he shall read there- 
in all the days of his life : that he may learn to fear the 
Lord his God, to keep all the words of this law T , and 
these statutes to do them," Deut. xvii. IS, 19* 

Here you see, that this book of the law speaks of 
itself, not only as a history or relation of what thing? 
were then done, but as the standing and municipal law 
and statutes of the nation of the Jews, binding the king 
as well as the people. 

Now, in whatever age after Moses you will suppose 
this book to have been forged, it was impossible it 
could be received as truth ; because it was not then to 
be found, either in the ark, or with the king, or any- 
where else ; for when first invented, everybody must 
know-, that they had never heard of it before. 

And, therefore, they could less believe it to be the 
book of their statutes, and the standing law of the land, 
which they had all along received, and by which they 
had been governed. 

Could any man, now at this day, invent a book of 
statutes or acts of parliament for England, and make it 
pass upon the nation as the only book of statutes that 
ever they had known ? As impossible was it for the 
books of Moses (if they were invented in any age after 
Moses) to have been received for what they declared 
themselves to be, viz. the statutes and municipal law 
of the nation of the Jews : and to have persuaded the 
Jews, that they had owned and acknowledged these 
30* 



354 



PLAIN GUIDE TO UNIVERSAL! SM, 



books all along, from the days of Moses to that day 
in which they were first invented ; that is, that they had 
owned them before they had ever so much as heard of 
them. Nay, more, the whole nation must, in an instant, 
forget their former laws and government, if they could 
receive these books as being their former laws. And 
they could not otherwise receive them, because they 
vouched themselves so to be. Let me ask the deist 
but this one short question, Was there ever a book of 
sham laws, which were not the laws of the nation, 
palmed upon any people, since the world began ? If 
not, with what face can they say this of the book of 
laws of the Jews ? Why will they say that of them, 
which they confess impossible in any nation, or among 
any people ? 

But they must be yet more unreasonable. For the 
books of Moses have a further demonstration of their 
truth, than even other law books have ; for they not 
only contain the laws, but give an historical account of 
their institution, and the practice of them from that time ; 
as of the passover, Numbers viii. 17, 18, in memory of 
the death of the first-born in Egypt ; and that the same 
day, all the first-born of Israel, both of man and beast, 
were, by a perpetual law dedicated to God, and the 
Levites taken for all the first-born of the children of 
Israel. That Aaron's rod which budded was kept in 
the ark, in memory of the rebellion and wonderful de- 
struction of Korah, Dathan, and Abiram, and for the 
confirmation of the priesthood to the tribe of Levi. As 
likewise the pot of manna, in memory of their having 
been fed with it forty years in the wilderness. That 
the brazen serpent was kept (which remained to the 
days of Hezekiah, 2 Kings xviii. 4) in memory of that 
wonderful deliverance, by only looking upon it, from 
the biting of the fiery serpents, Numb. xxi. 9. The 
feast of Pentecost, in memory of the dreadful appear- 
ance of God upon mount Horeb, &c. 

And, besides these remembrances of particular ac- 
tions and occurrences, there were other solemn institu- 



LESLIE'S METHOD WITH THE DEISTS. 355 



tions in memory of their deliverance out of Egypt, in 
the general, which included all the particulars, as of the 
sabbath, Deut. v. 15 ; their daily sacrifices, and yearly 
expiation, their new moons, and several feasts and fasts. 
So that there were yearly, monthly, weekly, daily re- 
membrances and recognitions of these things. 

And not only so, but the books of the same Moses 
tell us, that a particular tribe [of Levi] was appointed 
and consecrated by God as his priests ; by whose 
hands, and none other, the sacrifices of the people were 
to be offered, and these solemn institutions to be cele- 
brated. That it was death for any other to approach 
the altar. That their high-priest wore a glorious mitre 
and magnificent robes of God's own contrivance, with 
the miraculous Urim and Thummim in his breastplate, 
whence the divine responses were given. That, at his 
word, the king and all the people were to go out and to 
come in, Numb, xxvii. 21. That these Levites were 
likewise the chief judges, even in all civil causes, and 
that it was death to resist their sentence, Deut. xvii. 
8-13; 1 Chron. xxiii. 4. Now, whenever it can be 
supposed, that these books of Moses were forged, in 
some ages after Moses, it is impossible they could have 
been received as true, unless the forgers could have 
made the whole nation believe, that they had received 
these books from their fathers, had been instructed in 
them when they were children, and had taught them to 
their children ; moreover, that they had all been cir- 
cumcised, and did circumcise their children, in pursu- 
ance to what was commanded in these books ; that they 
had observed the yearly passover, the weekly sabbath, 
the new moons, and all these several feasts, fasts, and 
ceremonies, commanded in these books ; that they had 
never eaten any swine's flesh, or other meats prohibited 
in these books ; that they had a magnificent tabernacle, 
with a visible priesthood to administer in it, which was 
confined to the tribe of Levi ; over whom was placed a 
glorious high-priest, clothed with great and mighty pre- 
rogative, whose death only could deliver those that 



356 



PLAIN GUIDE TO UNIVERSALISM. 



were fled to the cities of refuge ; and that these priests 
were their ordinary judges, even in civil matters, Numb* 
xxxv. 25, 28. I say, was it possible to have persuaded 
a whole nation of men, that they had known and prac- 
tised all these things, if they had not done it ? or, 
secondly, to have received a book for truth, which said 
they had practised them, and appealed to that practice ; 
so that here are the third and fourth of the marks above 
mentioned. 

But now let us descend to the utmost degree of sup* 
position, viz. that these things were practised before 
these books of Moses were forged ; and that these 
books did only impose upon the nation, in making them 
believe, that they had kept these observances in mem- 
ory of such and such things, as were inserted in these 
books. 

Well, then, let us proceed upon this supposition (how- 
ever groundless), and now, will not the same impossi- 
bilities occur, as in the former case ? For, first, this 
must suppose, that the Jews kept all these observances 
in memory of nothing, or without knowing any thing of 
their original, or the reason why they kept them. 
Whereas, these very observances did express the 
ground and reason of their being kept, as the passover, 
in memory of God's passing over the children of the 
Israelites, in that night wherein he slew all the first-born 
of Egypt, and so of the rest. 

But secondly, let us suppose, contrary both to rea- 
son and matter of fact, that the Jews did not know any 
reason at all why they kept these observances ; yet was 
it possible to put it upon them, that they had kept these 
observances in memory of what they had never heard 
of before that day, whensoever you will suppose that 
these books of Moses were first forged ? For example, 
suppose I should now forge some romantic story of 
strange things done a thousand years ago, and, in con- 
firmation of this, should endeavour to persuade the 
Christian world, that they had all along, from that day 
to this, kept the first day of the week in memory of 



LESLIE'S METHOD WITH THE DEISTS. 357 

such a hero, an Apollonius, a Barcosbas, or a Maho- 
met : and had all been baptized in his name ; and 
swore by his name, and upon that very book (which I 
had then forged, and which they never saw before), in 
their public judicatures ; that this book was their gospel 
and law, which they had ever since that time, these 
thousand years past, universally received and owned, 
and none other. I would ask any deist, whether he 
thinks it possible, that such a cheat could pass, or such 
a legend be received as the gospel of Christians ; and 
that they could be made to believe, that they never had 
any other gospel ? The same reason is as to the books 
of Moses, and must be as to every matter of fact, which 
has all the four marks before mentioned ; and these 
marks secure any such matter of fact as much from be- 
ing invented and imposed in any after ages, as at the 
time when such matters of fact were said to be done. 

Let me give one very familiar example more in this 
case. There is the Stonehenge in Salisbury Plain ; 
everybody knows it, and yet none knows the reason 
why those great stones were set there, or by whom, or 
in memory of what. 

Now suppose I should write a book to-morrow, and 
tell there, that these stones w T ere set up by Hercules, 
Polyphemus, or Garagantua, in memory of such and 
such of their actions. And for a further confirmation 
of this, should say in this book, that it was wrote at the 
time when such actions were done, and by the very 
actors themselves, or eyewitnesses. And that this 
book had been received as truth, and quoted by authors 
of the greatest reputation in all ages since. Moreover, 
that this book was well known in England, and enjoined 
by act of parliament to be taught our children, and that 
we did teach it to our children, and had been taught it 
ourselves when we were children. I ask any deist, 
whether he thinks this could pass upon England ? And 
whether, if I or any other should insist upon it, we 
should not, instead of being believed, be sent to Bed- 
lam ? 



358 PLAIN GUIDE TO UNIVERSALISM. 



Now let us compare this with the Stonehenge, as I 
may call it, or twelve great stones set up at Gilgal, 
which is told in the fourth chapter of Joshua. It is 
there said, verse 6, that the reason why they were set 
up was, that when their children, in^ after ages, should 
ask the meaning of it, it should be told them. 

And the thing in memory of which they were set up, 
was such as could not possibly be imposed upon that 
nation, at that time when it was said to be done ; it was 
as wonderful and miraculous as their passage through 
the Red Sea. 

And withal, free from a very poor objection, which 
the deists have advanced against that miracle of the 
Red Sea ; thinking to solve it by a spring tide, with 
the concurrence of a strong wind, happening at the 
same time, which left the sand so dry, as that the Isra- 
elites, being all foot, might pass through the oozy places 
and holes, which it must be supposed the sea left be- 
hind it; but that the Egyptians, being all horse and 
chariots, stuck in those holes, and were entangled, so as 
that they could not march so fast as the Israelites ; and 
that this was all the meaning of its being said, that God 
took off their [the Egyptians] chariot wheels, that they 
drove them heavily. So that they would make nothing 
extraordinary, at least not miraculous, in all this action. 

This is advanced in Le Clerc's Dissertations upon 
Genesis, lately printed in Holland ; and that part, with 
others of the like tendency, endeavouring to resolve oth- 
er miracles, as that of Sodom and Gomorrah, &c, into 
the mere natural causes, are put into English by the well 
known T. Brown, for the edification of the deists in 
England. 

But these gentlemen have forgotten, that the Israel- 
ites had great herds of many thousand cattle with them, 
which would be apter to stray, and fall into those holes 
and oozy places in the sand, than horses with riders, 
who might direct them. 

But such precarious and silly supposes are not worth 
the answering. If there had been no more in this 



LESLIE'S METHOD WITH THE DEISTS. 



359 



passage through the Red sea, than that of a spring tide, 
&c, it had been impossible for Moses to have made 
the Israelites believe the relation given of it in Exodus 
with so many particulars, which themselves saw to be 
true. 

And all those scriptures which magnify this action, 
and appeal to it as a full demonstration of the mirac- 
ulous power of God, must be reputed as romance or 
legend. 

I say this for the sake of some Christians, who think 
it no prejudice to the truth of the Holy Bible, but rather 
an advantage, as rendering it more easy to be believed, 
if they can solve whatever seems miraculous in it, by 
the power of second causes ; and so to make all, as they 
speak, natural and easy. Wherein, if they could pre- 
vail, the natural and easy result would be, not to be- 
lieve one word in all those sacred oracles. For, if 
things be not as they are told in any relation, that rela- 
tion must be false. And, if false in part, we cannot 
trust to it, either in whole or in part. 

Here are to be excepted, mistranslations, and errors, 
either in copy or in press. But, where there is no 
room for supposing of these, as where all copies do 
agree, there we must either receive all, or reject all. 
I mean, in any book that pretends to be written from 
the mouth of God. For in other common histories, 
we may believe part and reject part, as we see cause. 

But to return. The passage of the Israelites over 
Jordan, in memory of which those stones at Gilgal 
were set up, is free from all those little carpings before 
mentioned, that are made as to the passage through the 
Red Sea. For notice was given to the Israelites the 
day before, of this great miracle to be done. Josh. hi. 
5. It was done at noonday, before the whole nation. 
And when the waters of Jordan were divided, it was 
not at any low ebb, but at the time when that river 
overflowed all its banks, ver. 15. And it was done, 
not by winds, or in length of time, which winds must 
take to do it ; but all on the sudden, as soon as the 



360 



PLAIN GUIDE TO UNIVERSALISM. 



feet of the priests that bare the ark were dipped in the 
brim of the water, then the waters which came down 
from above stood and rose up upon a heap, very far from 
the city of Adam, that is besides Zaretan ; and those 
that came down toward the sea of the plain, even the 
salt sea, failed, and were cut off ; and the people passed 
over right against Jericho. The priests stood in the 
midst of Jordan, till all the armies of Israel had passed 
over. And it came to pass, that when the priests that 
bare the ark of the covenant of the Lord, were come 
up, out of the midst of Jordan, and the soles of the 
priests' feet were lift up upon the dry land, that the waters 
of Jordan returned unto their place, and flowed over all 
his banks, as they did before. And the people came up 
out of Jordan, on the tenth day of jhe first month, and 
encamped in Gilgal, on the east border of Jericho. And 
those twelve stones, which they took out of Jordan, 
did Joshua pitch in Gilgal. And he spake unto the 
children of Israel, saying, When your children shall ask 
their fathers, in time to come, saying, what mean these 
stones ? then shall ye let your children know, saying, Is- 
rael came over this Jordan on dry land. For the Lord 
your God dried up the waters of Jordan from before 
you, until ye were passed over ; as the Lord your God 
did to the Red Sea, which he dried up from before us, 
until we w^ere gone over. That all the people of the 
earth might known the hand of the Lord, that it is 
mighty ; that ye might fear the Lord your God forever, 
chap. iv. from ver. 18. 

If the passage of the Red Sea had been only taking 
advantage of a spring tide, or the like, how would this 
teach all the people of the earth, that the hand of the 
Lord was mighty ? How would a thing no more re- 
markable, have been taken notice of through all the 
world ? How would it have taught Israel to fear the 
Lord, when they must know, that, notwithstanding all 
these big words, there was so little in it ? How could 
they have believed, or received a book, as truth, which 



LESLIE'S METHOD WITH THE DESITS. 86 1 



they knew, told the matter so far otherwise from what 
it was ? 

But, as I said, this passage over Jordan, which is 
here compared to that of the Red Sea, is free from those 
cavils, that are made as to that of the Red Sea, and is 
a further attestation to it, being said to be done in the 
same manner as was that of the Red Sea. 

Now, to form our argument, let us suppose, that there 
never was any such thing as that passage over Jordan . 
That these stones at Gilgal were set up upon some other 
occasion, in some after age. And then, that some de- 
signing man invented this book of Joshua, and said, 
that it was written by Joshua, at that time. And gave 
this stonage at Gilgal for a testimony of the truth of it. 
Would not everybody say to him, We know the stonage 
at Gilgal ; but we never heard before of this reason for 
it ? Nor of this book of Joshua ? Where has it been all 
this while ? And where and how came you, after so many 
ages, to find it ? Besides, this book tells us, that this pas- 
sage over Jordan was ordained to be taught our children, 
from age to age ; and, therefore, that they were always 
to be instructed in the meaning of that stonage at Gilgal 
as a memorial of it. But we were never taught it when 
we were children ; nor did ever teach our children any 
such thing. And it is not likely, that it could have 
been forgotten, while so remarkable a stonage did con- 
tinue, which was set up for that, and no other end ! 

And if, for the reason before given, no such imposi- 
tion could be put upon us, as to the stonage at Salisbury 
Plain, how much less could it be as to the stonage at 
Gilgal ! 

And if, where we know not the reason of a bare, 
naked monument, such a sham reason cannot be im- 
posed ; how much more is it impossible to impose upon 
us, in actions and observances, which we celebrate in 
memory of particular passages ! How impossible to 
make us forget those passages which we daily commem- 
orate ; and persuade us, that we had always kept such in- 
31 



362 PLAIN GUIDE TO UN1VERSALISM. 

stitutions in memory of what we never heard of before ; 
that is, that we knew it, before we knew it. 

And if we find it thus impossible for an imposition to 
be put upon us, even in some things, which have not all 
the four marks before mentioned ; how much more im- 
possible is it, that any deceit should be in that thing, 
where all the four marks do meet ! 

This has been shown in the first place, as to the mat- 
ters of fact of Moses. 

Therefore, I come now, secondly, to show, that, as 
in the matters of fact of Moses, so likewise, all these four 
marks do meet in the matters of fact, which are recorded 
in the gospel of our blessed Saviour. And my work 
herein will be the shorter, because all that is said be- 
fore, of Moses and his books, is every way as applicable 
to Christ and his Gospel. His works and miracles are 
there said to be done publicly, in the face of the world, 
as he argued to his accusers ; u T spake openly to the 
world, and in secret have I said nothing." John xviii. 
20. It is told, Acts ii. 41, that three thousand at one 
time, chap. iv. 4, that above five thousand at another 
time, were converted, upon conviction of what them- 
selves had seen, what had been done publicly before 
their eyes, wherein it was impossible to have imposed 
upon them. Therefore, here were the two first of the 
rules before mentioned. 

Then for the two second ; Baptism and the Lord's 
Supper were instituted as perpetual memorials of these 
things ; and they were not instituted in after ages, but 
at the very time when these things were said to be 
done ; and have been observed without interruption, in 
all ages through the whole Christian world, down all the 
way from that time to this. And Christ himself did 
ordain apostles, and other ministers of his Gospel, to 
preach, and administer these sacraments ; and to 
govern his church; and, that u always, even unto 
the end of the world." Matt, xxviii. 20. Accord- 
ingly, they have continued, by regular succession, to 
this day ; and, no doubt, ever shall, while the earth 



LESLIE'S METHOD WITH THE DEISTS. 



363 



shall last. So that the Christian clergy are as noto- 
rious a matter of fact, as the tribe of Levi among the 
Jews. And the Gospel is as much a law to the Chris- 
tians, as the book of Moses to the Jews. And it be- 
ing part of the matter of fact related in the Gospel, that 
such an order of men were appointed by Christ, and to 
continue to the end of the world ; consequently, if the 
Gospel was a fiction, and invented (as it must be) in 
some ages after Christ ; then, at that time, when it was 
first invented, there could be no such order of clergy, as 
derived themselves from the institution of Christ ; 
which must give the lie to the Gospel, and demonstrate 
the whole to be false. And the matters of fact of 
Christ being pressed to be true, no otherwise than as 
there was, at that time, (whenever the deists will sup- 
pose the Gospel to be forged,) not only public sacra- 
ments of Christ's institution, but an order of clergy, 
likewise of his appointment to administer them ; and it 
being impossible there could be any such things before 
they were invented, it is as impossible that they should 
be received when invented. And, therefore, by what 
was said above, it was as impossible to have imposed 
upon mankind in this matter, by inventing of it in after 
ages, as at the time when those things were said to be 
done. 

The matters of fact of Mahomet, or what is fabled 
of the deities, do all want some of the aforesaid four 
rules, whereby the certainty of matters of fact is demon- 
strated. First, Mahomet pretended to no miracles, as 
he tells us in his Alcoran, c. 6, &c.,and those which are 
commonly told of him pass among the Mahometans 
themselves but as legendary fables ; and, as such, are 
rejected by the wise and learned among them ; as the 
legends of their saints are in the church of Rome. See 
Dr. Prideaux's " Life of Mahomet," p. 34. 

But, in the next place, those which are told of him 5 
do all want the two first rules before mentioned. For 
his pretended converse with the moon ; his Mersa, or 
night journey from Mecca to Jerusalem, and thence 



364 



PLAIN GUIDE TO UNIVERSALISM. 



tp heaven, &c, were not performed before anybody. 
We have only his own word for them. And they are 
as groundless as the delusions of Fox, or Muggleton, 
among ourselves. The same is to be said (in the sec- 
ond place) of the fables of the heathen gods, of Mer- 
cury's stealing sheep, Jupiter's turning himself into a 
bull, and the like ; besides the folly and unworthiness 
of such senseless, pretended miracles. And, more- 
over, the wise among the heathen did reckon no other- 
wise of these but as fables, which had a mythology or 
mystical meaning in them, of which, several of them 
have given us the rationale, or explication. And it is 
plain enough, that Ovid meant no other by all his Met- 
amorphoses. 

It is true, the heathen deities had their priests ; they 
had likewise feasts, games, and other public institutions 
in memory of them. But all these want the fourth 
mark, viz. That such priesthood and institutions should 
commence from the time that such things as they com- 
memorate were said to be done ; otherwise they cannot 
secure after ages from the imposture, by detecting it, at 
the time w T hen first invented, as hath been argued be- 
fore. But the Bacchanalia, and other heathen feasts, 
were instituted many ages after what was reported of 
these gods was said to be done, and, therefore, can be no 
proof of them. And the priests of Bacchus, Apollo, 
&c, were not ordained by these supposed gods ; but 
were appointed by others, in after ages, only in honor 
to them. And, therefore, these orders of priests are 
no evidence to the truth of the matters of fact, which 
are reported of their gods. 

III. Now, to apply what has been said, you may 
challenge all the deists in the world to show any action 
that is fabulous, which has all the four rules, or marks, 
before mentioned. No, it is impossible. And (to re- 
sume a little what is spoken to before) the histories of 
Exodus and the Gospel could never have been received, 
if they had not been true ; because the institution of the 
priesthood of Levi, and of Christ ; of the sabbath, the 



LESLIE'S METHOD WITH THE DEISTS. 355 



passover, of circumcision, of baptism, and the Lord's 
Supper, &c, are there related, as descending all the 
way down from those times without interruption. And 
it is full as impossible to persuade men, that they had 
been circumcised, baptized, had circumcised or bap- 
tized their children, celebrated passovers, sabbaths, sa- 
craments, &c, under the government and administra- 
tion of a certain order of priests, if they had done none 
of these things, as to make them believe, that they had 
gone through sea upon dry land, seen the dead raised, 
&c. And, without believing of these, it was impos- 
sible, that either the law, or the gospel, could have been 
received. 

And the truth of the matters of fact of Exodus and 
the Gospel, being no otherwise pressed upon men than 
as they have practised such public institutions, it is ap- 
pealing to the senses of mankind for the truth of them ; 
and makes it impossible for any to have invented such 
stories in after ages, without a palpable detection of the 
cheat, when first invented ; as impossible as to have 
imposed upon the senses of mankind at the time when 
such public matters of fact were said to be done, 

IV. I do not say, that every thing which wants 
these four marks is false ; but, that nothing can be false 
which has them alL 

I have no manner of doubt, that there was such a 
man as Julius Cesar ; that he fought at Pharsalia, was 
killed in the senate-house ; and many other matters of 
fact of ancient times, though we keep no public observ- 
ances in memory of them* 

But this shows, that the matters of fact of Moses and 
Christ, have come down to us better guarded than any 
other matters of fact, how true soever. 

And yet our deists, who would laugh any man out 
of the world, as an irrational brute, that should offer to 
deny Cesar or Alexander, Homer or Virgil, their pub- 
lic works and actions, do, at the same time, value them 
selves as the only men of wit and sense, of free, gen- 
erous, and unbiassed judgments, for ridiculing the 
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PLAIN GUIDE TO UNI VERSALISM. 



histories of Moses and Christ, that are infinitely better 
attested, and guarded with infallible marks, which the 
others want. 

V. Besides that, the importance of the subject 
would oblige all men to inquire more narrowly into the 
one than the other : for what consequence is it to me, 
or to the world, whether there was such a man as 
Cesar ; whether he beat or was beaten at Pharsalia ; 
whether Homer or Virgil wrote such books ; and 
whether what is related in the Iliads or JEniads be true 
or false ? It was not two pence up or down to any 
man in the world. And, therefore, it is worth no 
man's while to inquire into it, either to oppose or 
justify the truth of these relations. 

But our very souls and bodies, both this life and eter- 
nity, are concerned in the truth of what is related in 
the Holy Scriptures ; and, therefore, men would be 
more inquisitive to search into the truth of these, than 
of anv other matters of fact ; examine and sift them 
narrowly ; and find out the deceit, if any such could be 
found : for it concerned them nearly, and was of the 
last importance to them. 

How unreasonable, then, is it, to reject these matters 
of fact so sifted, so examined, and so attested, as no 
other matters of fact in the world ever were ; and yet, 
to think it the most highly unreasonable, even to mad- 
ness, to deny other matters of fact, which have not the 
thousandth part of their evidence, and are of no conse- 
quence at all to us, whether true or false ! 

VI. There are several other topics, from whence 
the truth of the Christian religion is evinced to all who 
judge by reason, and give themselves leave to consider. 
As the improbability that ten or twelve poor illiterate 
fishermen should form a design of converting the whole 
world to believe their delusions ; and the impossibility 
of their effecting it, without force of arms, learning, 
oratory, or any one visible thing that could recommend 
them ! And to impose a doctrine quite opposite to the 
lusts and pleasures of men, and all worldly advantages, 



LESLIE'S METHOD WITH THE DEISTS. 



367 



or enjoyments ! And this in an age of so great learn- 
ing and sagacity, as that wherein the Gospel was first 
preached ! That these apostles should not only under- 
go all the scorn and contempt, but the severest persecu- 
tions, and most cruel deaths that could be inflicted, in 
attestation to what themselves knew to be a mere deceit 
and forgery of their own contriving ! Some have suf- 
fered for errors which they thought to be truth ; but 
never any for what themselves knew to be lies. And 
the apostles must know what they taught to be lies, if it 
was so, because they spoke of those things which they 
said they had both seen and heard, had looked upon, 
and handled w T ith their hands, &c. Acts iv. 20 ; 
1 John i. 1. 

Neither can it be said that they, perhaps, might have 
proposed some temporal advantages to themselves, but 
missed of them, and met with sufferings instead of 
them : for, if it had been so, it is more probable, that 
when they saw their disappointment, they would have 
discovered their conspiracy ; especially when they 
might not only have saved their lives, but got great 
rewards for doing it, than that no one of them should 
ever have been brought to do this. • 

But this is not all ; for they tell us that their Master 
bid them expect nothing but sufferings in this world. 
This is the tenure of all that Gospel which they taught. 
And they told the same to all whom they converted. 
So that here was no disappointment. 

For, all that were converted by them, were convert- 
ed upon the certain expectation of sufferings, and bid- 
den prepare for it. Christ commanded his disciples to 
take up their cross daily and follow him ; and told 
them, that in the world they should have tribulation ; 
that whoever did not forsake father, mother, wife, chil- 
dren, lands, and their very lives, could not be his dis- 
ciples ; that he, who sought to save his life in this 
world, should lose it. 

Now, that this despised doctrine of the cross should 
prevail so universally against the allurements of flesh 



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PLAIN GUIDE TO UXIVERSALTSM. 



and blood, and all the blandishments of this world ; 
against the rage and persecution of all the kings and 
powers of the earth, must show its original to be di- 
vine, and its protector almighty. What is it else, could 
conquer without arms, persuade without rhetoric, over- 
come enemies, disarm tyrants, and subdue empires 
without opposition ! 

VII. We may add to all this, the testimonies of the 
most bitter enemies and persecutors of Christianity, 
both Jews and Gentiles, to the truth of the matter of 
fact of Christ, such as Josephus and Tacitus ; of which 
the first flourished about forty years after the death of 
Christ, and the other about seventy years after, so that 
they were capable of examining into the truth, and 
wanted not prejudice and malice sufficient to have in- 
ched them to deny the matter of fact itself of Christ ; 
but their confessing to it, as likewise Lucian, Celsus, 
Porphyry, and Julian the apostate ; the Mahometans 
since, and all other enemies of Christianity that have 
arisen in the world, is an undeniable attestation to the 
truth of the matter of fact. 

VIII. But there is another argument more strong 
and convincing than even this matter of fact ; more 
than the certainty of what I see with my eyes : and 
which the apostle Peter called a more sure word ; that 
is, proof, that what he saw and heard upon the holy 
mount, when our blessed Saviour was transfigured be- 
fore him and two other of the apostles : for, having 
repeated that passage as a proof of that whereof they 
were eyewitnesses, and heard the voice from heaven 
giving attestation to our Lord Christ, 2 Pet. i. 16- IS. 
He says, verse 19, We have also a more sure word of 
prophecy for the proof of this Jesus being the Messiah ; 
that is, the prophecies which had gone before of him, 
from the beginning of the world ; and all exactly ful- 
filled in him. 

Men may dispute an imposition or delusion upon our 
outward senses ; but how can that be false that has been 
so long, even from the beginning of the world, and so 



LESLIE'S METHOD WITH THE DEISTS 



369 



often by all the prophets, in several ages, foretold ; how 
can this be an imposition, or a forgery ? 

This is particularly insisted on in the " Method with 
the Jews," and even the deists must confess, that that 
book we call the Old Testament, was in the hands of 
the Jews long before our Saviour came into the world. 
And if they will be at the pains to compare the proph- 
ecies that are there of the Messiah, with the fulfilling 
of them, as to time, place, and all other circumstances, 
in the person, birth, life, death, resurrection, and ascen- 
sion of our blessed Saviour, they will find this proof what 
our apostle here calls it, a light shining in a dark place, 
until the day dawn, and the day-star arise in your hearts ; 
which God grant. Here is no possibility of deceit or 
imposture. 

Old prophecies (and all these so agreeing) could not 
have been contrived to countenance a new cheat : and 
nothing could be a cheat that could fulfil all these. 

For this, therefore, I refer the deists to the " Method 
with the Jews." 

I desire them likewise to look there, Sect. XI., and 
consider the prophecies given so long ago, of which 
they see the fulfilling at this day, with their own eyes, 
of the state of the Jews, for many ages past and at 
present ; without a king, or priest, or temple, or sacri- 
fice, scattered to the four winds, sifted as with a sieve, 
among all nations ; yet so preserved, and always to be, 
a distinct people from all others of the whole earth. 
"Whereas, those mighty monarchies which oppressed the 
Jews, and which commanded the world in their turns ; 
and had the greatest human prospect of perpetuity, 
were to be extinguished as they have been, even that 
their names should be blotted out from under heaven. 

As likewise, that as remarkable of our blessed Sa- 
viour, concerning the preservation and progress of the 
Christian church, when in her swaddling clothes, con- 
sisting only of a few poor fishermen. Not by the sword, 
as that of Mahomet, but under all the persecution of 



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PLAIN GUIDE TO UNIVERSALISM. 



men and hell ; which yet should not prevail against 
her. 

But though I offer these, as not to be slighted by the 
deists, to which they can show nothing equal in all pro- 
fane history ; and in which it is impossible any cheat 
can lie ; yet I put them not upon the same foot as the 
prophecies before mentioned of the marks and coming 
of the Messiah, which have been since the world 
began. 

And that general expectation of the whole earth, at 
the time of his coming, insisted upon in the u Method 
with the Jews," Sect. V., is greatly to be noticed. 

But, I say, the foregoing prophecies of our Saviour, 
are so strong a proof, as even miracles would not be 
sufficient to break their authority. 

I mean, if it were possible that a true miracle could 
be wrought in contradiction to them. For that would 
be for God to contradict himself. 

But no sign or wonder, that could possibly be solved, 
should shake this evidence. 

It is this that keeps the Jews in their obstinacy. 
Though they cannot deny the matters of fact done by 
our blessed Saviour, to be truly miracles, if so done as 
said. Nor can they deny that they were so done, be- 
cause they have all the four marks before mentioned. 
Yet they cannot yield ! Why ? Because they think 
that the Gospel is in contradiction to the Law. Which, 
if it were, the consequence would be unavoidable, that 
both could not be true. To solve this, is the business 
of the " Method with the Jews." But the contradic- 
tion, which they suppose, is in their comments, that 
they put upon the law ; especially they expect a literal 
fulfilling of those promises of the restoration of Jerusa- 
lem, and outward glories of the church, of which there 
is so frequent mention in the books of Moses, the 
Psalms, and all the prophets. And many Christians 
do expect the same ; and take those texts as literally 
as the Jews do. We do believe and pray for the con- 
version of the Jews. For this end they have been so 



LESLIE'S METHOD WITH THE DEISTS. 37 1 



miraculously preserved, according to the prophecies so 
long before of it. And when that time shall come, as 
they are the most honorable and ancient of all the na- 
tions on the earth, so will their church return to be the 
mother Christian church, as she was at first ; and Rome 
must surrender to Jerusalem. Then all nations will 
flow thither. And even EzekiePs temple may be lit- 
erally built there, in the metropolis of the whole earth ; 
which Jerusalem must be, when the fulness of the 
Gentiles, shall meet with the conversion of the Jews. 
For no nation will contend with the Jews, nor church 
with Jerusalem, for supremacy. All nations will be 
ambitious to draw their original from the Jews, whose 
are the fathers, and from whom, as concerning the 
flesh, Christ came. 

Then will be fulfilled that outward grandeur and res- 
toration of the Jews and of Jerusalem, which they ex- 
pect, pursuant to the prophecies. 

They pretend not that this is limited to any particu- 
lar time of the reign of the Messiah. They are sure it 
will not be at the beginning ; for they expect to go 
through great conflicts and trials with their Messiah (as 
the Christian church has done) before his final conquest, 
and that they come to reign with him. So that this 
is no obstruction to their embracing of Christianity. 
They see the same things fulfilled in us, which they 
expect themselves ; and we expect the same things 
they do. 

I tell this to the deists, lest they may think that the 
Jews have some stronger arguments than they know of ; 
that they are not persuaded by the miracles of our 
blessed Saviour, and by the fulfilling of all the prophe- 
cies in him, that were made concerning the Messiah. 

As I said before, I would not plead even miracles 
against these. 

And if this is sufficient to persuade a Jew, it is 
much more so to a deist, who labors not under these 
objections. 

Besides, I would not seem to clash with that (in a 



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PLAIN GUIDE TO UNIVERSAL1SM. 



sound sense) reasonable caution used by Christian 
writers, not to put the issue of the truth wholly upon 
miracles, without this addition, when not done in con- 
tradiction to the revelations already given in the Holy 
Scriptures. 

And they do it upon this consideration, though it is 
impossible to suppose that God would work a real mir- 
acle, in contradiction to what he has already revealed ; 
yet men may be imposed upon by false and seeming 
miracles, and pretended revelations, (as there are many 
examples, especially in the church of Rome,) and so 
may be shaken in the faith, if they keep not the holy 
Scriptures as their rule. 

We are told, 2 Thess. xi. 9, of him whose coming 
is after the working of Satan, with all power, and signs, 
and lying wonders. And Rev. xiii. 14, xvi. 14, and 
xix. 20, of the devil and false prophets, working mira- 
cles. But the word, in all these places, is only semeia, 
signs ; that is, as it is rendered Matt. xxv. 24 ; which 
though sometimes it may be used to signify real miracles, 
yet not always, nor in these places. For, though every 
miracle be a sign and a wonder, yet every sign or won- 
der is not a miracle. 

IX. Here it may be proper to consider a common 
topic of the deists, who, when they are not able to 
stand out against the evidence of fact, that such and 
such miracles have been done, then turn about and 
lieny such things to be miracles ; at least, that we can 
never be sure whether any w r onderful thing that is shown 
to us be a true or a false miracle. 

And the great argument they go upon is this ; that a 
miracle being that which exceeds the pow r er of nature, 
we cannot know what exceeds it, unless we know the 
utmost extent of the power of nature ; and no man pre- 
tends to know that ; therefore, that no man can certain- 
ly know whether any event be miraculous. And, con- 
sequently, he may be cheated in his judgment between 
true and false miracles. 



LESLIE'S METHOD WITH THE DEISTS. 



373 



To which I answer, that men may be so cheated^ and 
there are many examples of it. 

But that, though we may not always know when we 
are cheated, yet we can certainly tell, in many cases, 
when we are not cheated. 

For though we do not know the utmost extent of 
the power of nature, perhaps, in any one thing ; yet it 
does not follow, that we know not the nature of any 
thing, in some measure ; and that certainly too. For 
example ; though I do not know the utmost extent of 
the power of fire, yet I certainly know, that it is the 
nature of fire to burn ; and that, when proper fuel is ad- 
ministered to it, it is contrary to the nature of fire not to 
consume it. Therefore, if I see three men taken off 
the street, in their common wearing apparel, and without 
any preparation cast into the midst of a burning fiery 
furnace ; and that the flame was so fierce, that it burnt 
up those men that threw them in ; and yet, that those 
who were thrown in, should walk up and down in the 
bottom of the furnace, and I should see a fourth person 
with them of glorious appearance, like the Son of God ; 
and that these men should come up again out of the 
furnace, without any harm, or so much as the smell of 
fire upon themselves, or their clothes, I could not be 
deceived in thinking, that there was a stop put to the 
nature of fire, as to these men ; and that it had its ef- 
fect upon the men whom it burnt at the same time. 

Again, though I cannot tell how wonderful and sudden 
an increase of corn might be produced by the concur- 
rence of many causes, as a warm climate, the fertility of 
the soil, &c. ; yet this I can certainly know, that there 
is not that natural force in the breath of two or three 
words spoken, to multiply one small loaf of bread so fast, 
in the breaking of it, as truly and really, not only in 
appearance and show to the eye, but to fill the bellies 
of several thousand hungry persons ; and that the frag- 
ments should be much more than the bread was at first. 

So neither in a word spoken, to raise the dead, cure 
diseases, &c. 

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PLAIN GUIDE TO UNIVERSALISM. 



Therefore, though we know not the utmost extent of 
the power of nature ; yet we can certainly know what 
is contrary to the nature of several such things as we do 
know. 

And therefore, though we may be cheated and im- 
posed upon in many seeming miracles and wonders, yet 
there are some things wherein we may be certain. 

But further, the deists acknowledge a God, of an al- 
mighty power, who made all things ; yet they would put 
it out of his power to make any revelation of his will 
to mankind. For if we cannot be certain of any mira- 
cle, how should we know when God sent any thing ex- 
traordinary to us ? 

Nay, how should we know the ordinary power of na- 
ture, if we know not what exceeded it ? If we know 
not what is natural, how do we know there is such a 
thing as nature ? That all is not supernatural, all mira- 
cles, and so disputable, till we come to downright skep- 
ticism, and doubt the certainty of outward senses, wheth- 
er we see, hear, or feel ; or all be not a miraculous 
illusion ! 

Which, because I know the deists are not inclined 
to do, therefore I will return to pursue my argument 
upon the conviction of our outward senses, desiring only 
this, that they would allow the senses of other men to 
be as certain as their own. Which they cannot refuse ; 
since, without this, they can have no certainty of their 
own. 

X. Therefore, from what has been said, the cause is 
summed up shortly in this, that though we cannot see 
what was done before our time, yet by the marks which 
I have laid down concerning the certainty of matters of 
fact done before our time, we may be as much assured 
of the truth of them, as if we saw them with our eyes ; 
because whatever matter of fact has all the four marks 
before mentioned, could never have been invented and 
received, but upon the conviction of the outward senses 
of all those who did receive it, as before is demonstrat- 
ed. And therefore the topic which I have- chosen 



LESLIE'S METHOD WITH THE DEISTS. 



375 



does stand upon the conviction even of men's outward 
senses. And since you have confined me to one topic, 
I have not insisted upon the other, which I have only- 
named. 

XI. And it now lies upon the deists, if they would 
appear as men of reason, to show some matter of fact 
of former ages, which they allow to be true, that has 
greater evidence of its truth, than the matters of fact of 
Moses and of Christ ; otherwise they cannot, with any 
show of reason, reject the one, and yet admit of the 
other. 

But I have given them greater latitude than this ; for 
I have shown such marks of the truth of the matters of 
fact of Moses and of Christ, as no other matters of fact 
of those times, however true, have, but these only ; and 
I put it upon them to show any forgery that has all these 
marks. 

This is a short issue. Keep them close to this. 
This determines the cause all at once. 

Let them produce their Apollonius Tyanseus, whose 
life was put into English by the execrable Charles 
Blount,* and compared with all the wit and malice he 
was master of, to the life and miracles of our blessed 
Saviour. Let them take aid from all the legends of the 
church of Rome, those pious cheats, the sorest dis- 
graces in Christianity ; and which have bid the fairest 
of any one contrivance to overturn the certainty of the 
miracles of Christ, and his apostles, and the whole 
truth of the Gospel, by putting them all upon the same 
foot ; at least, they are so understood by the generality 



* The hand of that seorner, which - durst write such outrageous 
blasphemy against his Maker, the divine vengeance has made his own 
executioner. This I would not have mentioned, (because the like 
judgment has befallen others,) but that the Theistical Club have set 
this up as a principle ; and printed a vindication of this same Blount 
for murdering himself, by way of justification of self-murder. 
Which some of them have since, as well as formerly, horribly prac- 
tised upon themselves. Therefore this is no common judgment to 
which they are delivered, but a visible mark set upon them, to show 
how far God has forsaken them ; and as a caution to all Christians, 
to beware of them, and not to come near the tents of these wicked 
men, lest they perish in their destruction, 



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PLAIN GUIDE TO UNIVERSALIS M« 



of their devotees, though disowned and laughed at by 
the learned, and men of sense among them. 

Let them pick and choose the most probable of all 
the fables of the heathen deities, and see if they can 
find, in any of these, the four marks before mentioned. 

Otherwise, let them submit to the irrefragable certain- 
ty of the Christian religion. 

XII. But if, notwithstanding all that is said, the de- 
ists will still contend, that all this is but priestcraft, the 
invention of priests, for their own profit, &c, then 
they will give us an idea of priests, far different from 
what they intend ; for then, we must look upon these 
priests, not only as the cunningest and wisest of man- 
kind, but we shall be tempted to adore them as deities, 
who have such power, as to impose, at their pleasure, 
upon the senses of mankind ; to make them believe, 
that they had practised such public institutions, enact- 
ed them by laws, taught them to their children, &c 5 
when they had never done any of these things, or even 
so much as heard of them before ; and then, upon the 
credit of their believing that they had done such things 
as they never did, to make them further believe, upon 
the same foundation, whatever they pleased to impose 
upon them, as to former ages ; I say, such a power as 
this, must exceed all that is human ; and consequently, 
make us rank these priests far above the condition of 
mortals. 

2. Nay, this would make them outdo all that has 
ever been related of the infernal powers ; for though 
their legerdemain had extended to deceive some unwa- 
ry beholders, and their power of working some seem- 
ing miracles has been great, yet it never reached, or 
ever was supposed to reach so far, as to deceive the 
senses of all mankind in matters of such public and no- 
torious nature as those of which we now speak ; to 
make them believe, that they had enacted laws for such 
public observances, continually practised them, taught 
them to their children, and had been instructed in them 



LESLIE'S METHOD WITH THE DEISTS. 377 

themselves from their childhood, if they had never en- 
acted, practised, taught, or been taught, such things. 

3. And as this exceeds all the power of hell and 
devils, so is it more than ever God Almighty has done 
since the foundation of the world. None of the mira- 
cles that he has shown or belief which he has required 
to any thing that he has revealed, has ever contradicted 
the outward senses of any one man in the world, much 
less of all mankind together. For miracles being ap- 
peals to our outward senses, if they should overthrow 
the certainty of our outward senses, must destroy, with 
it, all their own certainty as to us ; since we have no 
other way to judge of a miracle exhibited to our senses^ 
than upon the supposition of the certainty of our senses, 
upon which we give credit to a miracle that is shown to 
our senses. 

4. This, by the way, is a yet unanswered argument 
against the miracle of transubstantiation, and shows the 
weakness of the defence which the church of Rome 
offers for it, (from whom the Socinians have licked it 
up, and of late, have gloried much in it among us,) 
that the doctrines of the trinity or incarnation contain 
as great seeming absurdities as that of transubstantiation. 
For I would ask, which of our senses it is which the 
doctrines of the trinity or incarnation do contradict ? 
Is it our seeing, hearing, feeling, taste, or smell ? 
whereas transubstantiation does contradict all of these. 
Therefore the comparison is exceeding short, and out 
of purpose. But to return. 

If the Christian religion be a cheat, and nothing else 
but the invention of priests, and carried on by their 
craft, it makes their power and wisdom greater than that 
of men, angels, or devils ; and more than God himself 
ever yet showed or expressed, to deceive and impose 
upon the senses of mankind, in such public and notori- 
ous matters of fact. 

XIII. And this miracle, which the deists must run 
into to avoid these recorded of Moses and Christ, is 
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PLAIN GUIDE TO UjNTVERSALISM. 



much greater, and more astonishing, than all the Scrip- 
tures tell of them. 

So that these men who laugh at all miracles, are now 
obliged to account for the greatest of all, how the 
senses of mankind could be imposed upon in such pub- 
lic nr ters of fact. 

Ai how, then, can they make the priests the most 
conten ptlble of all mankind, since they make them the 
sole liors of this the greatest of miracles ? 

X . And since the deists (these men of sense and 
reaso ) have so vile and mean an idea of the priests of 
all religions, why do they not recover the world out of 
the possession and government of such blockheads ? 
Why do they suffer kings and states to be led by them ; 
to establish their deceits by laws, and inflict penalties 
upon the opposers of them ? Let the deists try their 
hands ; they have been trying, and are now busy, about 
it. And free liberty they have. Yet they have not 
prevailed, nor ever yet did prevail, in any civilized or 
generous nation. And though they have some inroads 
among the Hottentots, and some other the most brutal 
part of mankind, yet are they still exploded, and priests 
have and do prevail against them, among not only the 
greatest, but best part of the world, and the most glo- 
rious for arts, learning, and war. 

XV. For as the devil does ape God, in his institu- 
tions of religion, his feasts, and sacrifices, &c, so like- 
wise in his priests, without whom, no religion, whether 
true or false, can stand. False religion is but a-eorrup- 
tion of the true. The true was before it, though it be 
followed close upon the heels. 

The revelation made to Moses is older than any his- 
tory xtant in the heathen world. The heathens, in 
imitate n of hinv pretended likewise to their revelations ; 
but I have given those marks which distinguish them 
from the true ; none of them have those four marks 
before mentioned. 

Now the deists think all revelations to be equ/lly 
preter '^d and a cheat ; and the priests of all religions 



LESLIE'S METHOD WITH THE DEISTS. 



379 



to be the same contrivers and jugglers ; and therefore 
they proclaim war equally against all, and are equally 
engaged to bear the brunt of all. 

And if the contest be only between the deists and 
the priests, which of them are the men of the greatest 
parts and sense, let the effects determine it ; <%id let 
the deists yield the victory to their conquerors . 10, by 
their own confession, carry all the w r orld befor v Aiem. 

XVI. If the deists say, that this is because dl the 
world are blockheads, as well as those priests I gov- 
ern them ; that all are blockheads except the eists, 
who vote themselves only to be men of sense ; this 
(besides the modesty of it) will spoil their great and 
beloved topic, in behalf of what they call natural reli- 
gion, against the revealed, viz. appealing to the common 
reason of mankind. This they set up against revela- 
tion ; think this to be sufficient for all the uses of men, 
here or hereafter, (if there be any after state,) and 
therefore that there is no use of revelation : this com- 
mon reason they advance as infallible, at least, as the 
surest guide, yet now cry out upon it, when it turns 
against them ; when this common reason runs after rev- 
elation, (as it always has done,) then common reason 
is a beast ; and we must look for reason, not from the 
common sentiment of mankind, but only among the 
beaux, the deists. 

XVII, Therefore if the deists would avoid the mor- 
tification (which would be very uneasy to them) to 
yield and submit to be subdued and hewed down before 
the priests, whom of all mankind they hate and despise ; 
if they would avoid this, let them confess, as th'g truth 
is, that religion is no invention of priests, but of divine 
original ; that priests were instituted by the same, author 
of religion ; and that their order is a perpetual <t :iid liv- 
ing monument of the matters of fact of their , eligion, 
instituted from the time that such matters of ftet were 
said to be done, as the Levites from Moses ; ue apos 
ties, and succeeding clergy, from Christ, to this day. 
That no heathen priests can say the same ; t^ey were 



380 



PLAIN GUIDE TO UNIVERSALISM. 



not appointed by the gods whom they served, but by 
others in after ages ; they cannot stand the test of the 
four rules before mentioned, which the Christian priests 
can do, and they only. Now the Christian priesthood, 
as instituted by Christ himself, and continued by suc- 
cession to this day, being as impregnable and flagrant a 
testimony to the truth of the matters of fact of Christ, 
as the sacraments, or any other public institutions ; be- 
sides that, if the priesthood were taken away, the sa* 
craments, and other public institutions, which are ad- 
ministered by their hands, must fall with them ; there- 
fore the devil has been most busy, and bent his greatest 
force, in all ages, against the priesthood, knowing, that 
if that goes down, all goes with it. 

XVIII. And now, last of all, if one word of advice 
would not be lost upon men who think so immeasurably 
of themselves, as the deists, you may represent to them 
what a condition they are in, who spend that life and 
sense, which God has given them, in ridiculing the 
greatest of his blessings, his revelations of Christ, and 
by Christ, to redeem those from sin and misery, who 
shall believe in him and obey his laws. And that God, 
in his wonderful mercy and wisdom, has so guarded his 
revelations, as that it is past the power of men or devils 
to counterfeit ; and that there is no denying of them, 
unless we will be so absurd, as to deny not only the 
reason, but the certainty of the outward senses, not 
only of one, or tw T o, or three, but of mankind in gene- 
ral. That this case is so very plain, that nothing but 
want of thought can hinder any to discover it. That 
they must yield it to be so plain, unless they can show 
some forgery, which has all the four marks before set 
down. But, if they cannot do this, they must quit their 
cause, and yield a happy victory over themselves ; or 
else sit down under all that ignominy, with which they 
have loaded the priests, of being, not only the most 
pernicious, but (what will gall them more) the most in- 
considerate, and inconsiderable of mankind. 



INDEXES. 



(383) 



GENERAL INDEX. 



Adding to the word of God, condemned, 248. 

" After this the judgment," sense of that expression, 202, 203, 268. 

All men, salvation of, infallibly proved from the Bible, 23 - 54. God 
the Creator of, 23 ; the Father of r 24 ; the Lord or owner of, 
24, 247 ; committed to Christ's care, 24, 25 ; God wills to 
save them, 25, 26; objects of God's love, 27 ; the pleasure 
of God to save them, 28 ; purpose of God to save them, 29; 
God has promised to save them, 30-32; hath made solemn 
oath to their salvation, 33 ; the death of Christ designed to 
save them, 34 - 36 ; the prophets testify to salvation of all, 
36-42; Jesus testifies thereto, 43,44 ; Peter also, 44; Paul 
also, 45 - 52 ; John also, 52 - 54. 

All things, restitution of, 36, 37. 

Anabaptists of Germany. Universalists, 11. 

" Anathema Maranatha," meaning of, 184-186. 

Angels, sense of term, 104, 189, 215. 

u which kept not their first estate, 215. 

Anxiety occasioned by Christ, was not produced by his preaching 
endless misery, 258. 

Apostasy of alleged Universalists, adduced against the truth of their 
doctrine, 259. 

Apprehensions general of the church, said to be opposed to Univer* 

salism, 252, answer to that objection, 252, 253. 
Armies sent by God against Jerusalem, 167, 168 
Articles XLII. specially condemn Universalism, 11. 

" XXXIX. condemnation omitted, 11. 
Atonement, universal, said not to prove universal salvation, 266. 

Barbauld, Rev. Rochemont, a Universalist, 12. 

" Mrs. Anna Lastitia, a Universalist, 12. 
Beast spoken of in Apocalypse, not in a future state, 220 - 222, 
236, 237. 

" Before God, 5 ' meaning of that expression, 241. 
Belief, not to be managed at pleasure, 251. 
Better resurrection explained, 207, 208. 

Better to fall into the hands of God, than into the hands of man ? 

206, 207. 
Bible creed, 18-22. 

Bible infallibly teaches Universalism, 23 - 54. 
Blasphemy against the Holy Ghost, 97- 101, 134, 135. 
Book of life, meaning of. 243. 
Books were opened, how to be understood, 241, 



384 



GENERAL INDEX. 



Born again, 157 * 159. 
Bottomless pit here on earth, 239. 
Broad road, meaning of, 84, 85. 
Brown, James, d.d., a Universalist, 12. 

" Rev. John, a Universalist, 12. 
Burnet, Dr. T., a Universalist, 12. 
Burning, a figure of the destruction of the Jews, 77. 
Burn up the chaff, meaning of, 79. 

Capital punishments of the Jews, how distinguished, 214. 
Celebration of the Lord's Supper, 343, proposed form of, 343 - 346. 
Character of God, as held by Universalists, may be safely imitated, 
288, 289. 

Cheyne, Dr. George, a Universalist, 12. 

Christ, all men committed to his care, 24 ; death of, 34 - 36 ; his 
prayer considered, 168, 169 ; his solicitude for the salvation of 
men, 253 ; how to be reconciled with Universalism,254 - 257. 

Christian religion, Lord's Supper, a striking proof of, 333, 334. 

Christians saved, every one of them, at the destruction of Jerusa- 
lem, 213. 

Churches, necessity of organization of, 324, 325, 337, 338. 

Church government, form of, 341-343. 

Clement, of Alexandria, a Universalist, 8. 

Coming of Christ in his glory, 124, 125, 185, 186, 189-192. 

" " as a thief in the night, 111. ^ 

Communion of the Lord's Supper, [See Lord's Supper.] 
Confidence in God enjoined by Christ, 43, 258. 
Constitution of a Universalist Society, 301 - 303. 

" of a Christian church, 340 - 343. 
Consuming fire, metaphor put for God's judgments, 209. 
Conversion, meaning of term, 109. 
Coppin, Richard, a Universalist, 12. 
Corruptions of the Lord's Supper, 319 - 324. 
Council, Matt. v. 22, meaning of, 83. 

" Fifth General, condemned Universalism, 10. 
Creed, a Bible form, 18-22. 
Cruelty, not to be charged on God, 111. 

Current of Scripture, said to be in favor of eternal punishment, 272, 
shown to be incorrect, 272, 273. 

" Damnation of hell," sense of, page 118, does not necessarily imply 

endless misery, 161. 
Damnation, signifies judgment, 184, 195, is in this world, 195. 
Damned, meaning of the term, 143, 194. 
Daniel's description of the destruction of Jerusalem, 76. 
Darkness, sense of that phrase, 88, not endless, 88. 
Darkness, outer, sense of phrase, 117, 118. 
Day, meaning of term, 176. 

" of destruction and wrath, 60, 179-181. 

" of the Lord, meaning of phrase, 85, 86, 206, 216, 217. 

" that burned as an oven, 77. 

« of judgment, meaning of, 89, 90, 96, 179, 216, 217, said to be 
denied by Universalists, 267 ; they do not deny the scrip- 
tural account of a day of judgment, 268. 



\ 

GENERAL INDEX. 385 

Dead, small and great, stood before God, 240, 241. 
Death, a common meaning of, 85, 164, 224, 233. 

" of the High Priest, compared with that of Christ, 200. 

u without mercy, sense of, 204. 

" sin unto, 214. 

ci the Second, considered, 220 - 235. 

' £ and hell cast into the lake of fire, 241, meaning of, 242. 

" cannot dissolve our relation to God, 247. 

" to be no more, 53. 

u a detector of the heart, 274. 
Deists, Leslie's "Short and Easy Method with," 347 - 381. 
Destroy soul and body, meaning of, 92-95; authors who treat on 

this subject, 95. 
Destruction of the wicked, 61, 69, 73. 
Devil, sense of the term, 132, 133. 
Didymus, a L T niversalist f 9, 
Die in your sins, 164,165. 
Diodorus, Bishop of Tarsus, a Universalist, 9. 

Disobedience punished under the Gospel, as well as under the 
Law, 196. 

Doubts alleged against Universalists, 259, 260. 
Douglass, Neil, a Universalist, 12. 

Doway translation, on sin against the Holy Ghost, 98, 99. 
Dust, to sleep in, meaning of, 75 ; to arise from, &c. 75. 
Duties of Universalists, 277 - 294 ; do. of members of Universalist 
societies, 305-308. 

Earbury, a Universalist, 12. 

Earth and heaven fled away, 240. 

Elements melt with fervent heat, explained, 244. 

Elevation of the host, origin of, 323. 

Empty professions of no avail, 87, 126, 127, 128. 

End of the wicked, meaning of, 69, 91, 92, 100,101, 103, 106, 120, 

142, 168, 181.. 
Endless misery, no safety in believing, 251. 
Eternal fire, 218, 219. 

" hell torments overthrown, published, 12. 

u judgments, 196, 197. 

it punishment, current of Scripture, said to be in favor of, 272; 
that objection shown not to be sustained, 272, 273. 
Eternal and everlasting, how used by the Fathers, 13; by the proph- 
ets of old, 219. 
Evagrius, a Universalist, 9. 
Everard, a Universalist, 12. 
Everlasting life, 159, 160, [see Life Eternal.] 

u punishment, never mentioned in connexion with the 

resurrection of the dead, 163. 
u destruction from the presence of the Lord, 191-193. 
Evidences of revealed religion, 346. 

Example of the destruction of Sodom and Gomorrah, 218, 219. 

Fabius Marius Victorinus, a Universalist, 9. 
Faith, not to be managed at pleasure. 251. 

33 



386 



GENERAL INDEX. 



Faith, our duty to make a profession of, 338, 339; what that profes- 
sion is, 340. 
Fearful looking for of judgment, 204. 

" thing to fall into the hands of God, sense of that idiom, 206. 
" Fear not them which kill the body," 92-96. 
Feasts sacred, among the Jews, 318. 
Fifth General Council, condemns Universalism, 10. 
Fire, a figure of divine judgments, 74, 77, 104, 105, 137, 138, 190, 209, 
210, 234, 235, 237. 
« unquenchable, 79, 1 37 - 140. 
« consuming, put for God's judgments, 209, 210. 
" and brimstone, 64. 

« " lake of, 220 - 222, 234,237, 238. 

First death, what it signifies, 225. 
Flaming fire, (see Fire.) 

Forehead, Father's name upon, meaning of that figure, 338. 
Forever, and forever and ever, sense of the terms, 220, 238. 
Form of Church Government, 341 - 343. 

i( Administering the Lord's Supper, 343-346. 
Freedom, Religious, established in Massachusetts by Article XL of 

Amendments to Constitution, 295. 
Furnace of fire, 104, was the city of Jerusalem, 105. 

Galileans, destroyed by Pilate, 144. 

Gehenna, passages wherein the word is found, 81 ; supposed to signi- 
fy a place of endless punishment, 81 ; literal sense of, 82 ; 
formerly a holy place of idol worship, 82 ; defiled and dis- 
graced, 82; made a figure of any great evil, 82, 83 ; au- 
thors who have treated on the word, 84 ; was not used in 
the Saviour's time to signify endless punishment, 93, 94 ; 
described the temporal punishment of the Jews, 118. 
General apprehension of church, said to be against Universalism, 252 ; 
answer to that objection, 252, 253. 
" convention of Universalists, its profession of belief, 18. 
Gentiles, fulness of, to be brought in, 119, 165. 

" received the Gospel gladly, 172. 
Gnostics, received Universalism, 9, 10. 

God, the Creator of men, 23 ; the Father of men, 24 ; Lord or Owner 
of men, 24 ; commits all men to Christ's care, 24 ; his will to 
save all, 25; his, nature, 26, 27; his wisdom, 27; his pleasure, 
28 ; his purpose, 29 ; his promises, 30 ; his oath, 33 ; his power, 
33, 34; how a consuming fire, 209-211 ; wills salvation of all, 
266 ; his character, as held by Universalists, mav be safely im- 
itated, 289. 

Gospel, disobedience punished under, as well as under the law, 196. 

" glorious results of, among men, 244, 245. 
Graves, the term never used in connexion with the immortal resur- 
rection of the dead, 161, 162. 
Great day, judgment of 215 — 217. 
Gregory, Bishop of Nyssa, a decided Universalist, 8. 

Nazianzus, " 9. 

Hand of God, to fall into, sense of that phrase, 206 ; better than to fall 
into the hands of men, 206, 207. 



GENERAL INDEX. 



387 



Hartley, Dr. D.,a Universalis!, 12. 
Harvest, meaning of, 102, 181. 

Hell fire (Gehenna), Matt. v. 22, meaning of, 83, 137 ; damnation of, 

118, fire of, 136, 137. 
Hell (Hades), how employed, 96 ; sense of in parable of Rich Man and 

Lazarus, 151 -153; cast into the lake of fire, 241. 
Hell (Sheol), meaning of, 61-64, 71. 
Henderson, John, a Universalist, 12. 

High Priest, death of, previous to the Judgment, 200 ; compared with 
death of Christ, 201. 

His own place, to whom the phrase applies, 171. 

Holiness, without which no man shall see the Lord, 208. 

Holy Ghost, sin against, 97-101; what it is, 99; hath not forgive- 
ness, 134, 135. 

House of God, judgment began at, 211. 

Hypocrite's hope shall perish, 58 - 61 ; his joy is for a moment, 59, 
60, 72. 

Impossible to renew certain apostates to repentance, 197 ; not impos- 
sible to God, 198 ; in what sense true, 199, 200. 
" for God to lie, 51. 
Inquisition, not founded by Universalists, 262. 

Jailer, case of, considered, 173-175. 
Jerome, at first a Universalist, 9. 

Jerusalem, destruction of, described by Daniel, 76, 222; represented 

by burning, 77 ; described as a furnace of fire, 105. 
Jesus, the Christ, testimony of to Universalism, 43, 44; judge, or ru- 
ler, 177, 178. 
Jewish sacred feasts, 318. 

Jews, all at last to be saved, 47, 119, 120, 165, 235 ; rejected Jesus, 

166 ; consequence thereof, 167. 
John, testimony of to Universalism, 52, 54. 

Judas, case of considered, 1 30 - 134 ; two accounts of his death recon- 
ciled, 132 ; did not commit self-murder, 133; good, if he had 
not been born, that proverb considered, 133 ; " his own place,'' 
does not refer to him, 133, 134, 170 ; fully repented, 133 ; hope 
of his salvation, 134 ; called son of perdition, 169 ; not irrecov- 
erably lost, 170 ; words in Acts i. 25 not to be referred to him., 
170; but to Matthias, 171, 273. 
Judgment, after the death of the high priest, 200-203, 268. 

" ' began at the house of God, 211 ; meaning of the word in 
Matt. v. 22 (83); sense of in Acts xvii. 30 (175-178); 
proof that it took place at the time of the establishment of 
Christ's kingdom, 229; not at the immortal resurrection 
of the dead, 230 ; for at the resurrection Christ's kingdom 
is given up, not established, 230 : judgment beyond the 
resurrection of the dead, not taught in the Bible, 230,231 ; 
day of, said to be denied by Universalists, 267 ; answer to 
that objection, 268. 
" eternal, 196, 197. 
(l fearful looking for, 204. 
" to fall under, a fearful thing, 206. 



388 



GENERAL INDEX. 



Judgment, general, took place at destruction of Jerusalem, 187, 188, 
229, 238-244 ; and see other places under Judg- 

TilCJlt. 

" seat of Christ, 186 -- 188, 229. 
"Judgment to come," sense of s 178. 

Judgments of God, established in this world, 73, 74, 91, 176, 177, 216 
217; cause of joy, 177. 

Kingdom of heaven, meaning of the term, 80, 81, 87, 88; rich men 
shall hardly enter, 113, 114 ; meaning of in par- 
able of Ten Virgins, 121 ; what is intended by 
entering into, 135, 136 ; to sit down in, with 
Abraham, Isaac, and Jacob, 146, 147; to be thrust 
out, 147, 148 ; sense of in John hi. 3 (158, 159) ; 
unrighteous shall not inherit it, 182, 183. 

Lake of fire and brimstone, 220 - 222, 234, 235 ; death and hell cast 
into, 241, 242. 

Last day, last times, explained, 168. [See under End of the world.] 

" plagues, explained, 248, 249. 
Laugh at your calamity, 70. 

Laws of Massachusetts concerning religious societies, 295 - 301. 

New York, 301. 
Laymen should exercise their spiritual gifts, 315. 
Lazarus and Rich Man, parable of, 148 - 153. 

Life eternal, scriptural sense of the term, 85, 129, 130, 135, 136, 140 
141, 159, 160. 

Likewise perish, sense of the phrase, 144- 146. 

Lord's Supper, object of, 183, 318, 319 ; examination necessary before 
participation, 184 ; took its rise in sacred customs of 
the Jews, 318; soon corrupted after the death of 
Christ, 319 ; corruptions traced, 319-324; if not ab- 
solutely an ordinance, still very necessary, 326 ; good 
practical effects of, 327 ; proofs that it is enjoined as 
an ordinance, 328-330; who may join in the cele- 
bration, 330 - 332 ; is it necessary to join a church, 
332 ; persons should not be compelled to observe it, 
333 ; one of the striking proofs of the Christian reli- 
gion, 333, 334 ; people of doubting, humble minds, 
kept away from service through fear, 334 ; their 
objections noticed, 335, 336 ; how often the Supper 
maybe celebrated, 343; form of administering the 
Supper, 343 - 346. 

Love, the nature of God, 26; of God to sinners, good tendency of 
preaching it, 287, 288 ; he first loved men, 288. 

Loss of soul means loss of life, 107-109. 

Lowest hell, meaning of, 57, 58, 61-64. 

Malachi, describes the destruction of Jerusalem, 77. 

Manicheans held to Universalism, 10. 

Maranatha, explained, 184-186. 

Marcellus, bishop of Ancyra, a Universalist, 8. 

Massachusetts, laws of, concerning religious societies, 295 - 301. 



GENERAL INDEX. 



389 



Matthew xxiv. and xxv. one continued discourse. 121, 122. 
?rlatthias, referred to in Acts i. 25 (171). 
Morality, as taught by Christ, 286, 287. 
More, Dr. H., 12. 
Murray, John, 12, 13. 

Mystery, an ancient corruption of the Lord's Supper, 320. [See un- 
der Lord's Supper.] 

Necessity of the organization of churches, 324, 325, 337, 338, 
" Neither in this world, neither in the world to come," 100. 101. 
" Neither pray I for these alone," 168, 169. 
New Birth, lo7-159. 

New Hampshire, Supreme Court of, strange decision concerning Uni- 
versalists, 17 ; called forth the famous profession of 
belief, 17. 

Newton, Sir Isaac, inclined to Universalism, 12. 

" Bishop T., a Universalist, 12. 
New York, laws of, concerning religious societies, 301. 

Oath of God. 33. 

Objections to Universalism considered, 250 -277; are objections 

against the word of God, 270. 
Offending hand or foot, parable of, 135- 140. 

Old Testament passages, strange manner employed by some, of weav- 
ing them together, 55= 
Opposition to Christ and his apostles, said to be inconsistent with Uni- 
versalism, 256; answer to that objection, 257. 253. 
" Ordained to eternal life," 171, 172. 
Ordinance of Lord's Supper. [See Lord's Supper.] 
Organization of churches, necessity of, 324, 32o, 337, 338, 
Origen, a Universalist, 8. 
Origenists, doubtless Universalists, 9. 

" condemned, 10, 14. 
Outer darkness, sense of the phrase, 117, 118, 123. 
Own place, to whom applies, 171. 

Parable of tares and wheat, 102, 273; of the net, 106, 273; of the 
unforgiving servant, 110; of the wedding garment, 115; 
of the ten virgins, 120-123; of the unprofitable servant-, 
123, 124; of the sheep and goats, 124-130, 272, 273; of 
the offending hand or foot, 135-140; of the rich man and 
Lazarus, 148-153; of the vineyard, 167. 

Parables, hard to apply them, 112. 

Paradox, remarkable, 259. 

Parallelism of Hebrew poetry, 71. 

Parental character of God, influence of belief in, 289, 290. 

Parliament of England, cruel statutes of, against Universalism, 11. 

Passover, design of, 318, 356. 

Paul, testimony of, to Universalism, 45 - 52. 

Peace with all men, to be followed, 208. 

Peculiar duties of Universalists, 282. 

Penitentiaries, inmates of, generally believers of endless misery, 261- 
Pentecost, design of, 318. 

33* 



390 



GENERAL IKDEX, 



Perdition, son of, 169. 

Perfection of God, to be imitated, 284-287. 
Perish, sense of that phrase, 66, 144, 145. 
Peterson, John William, a Universalist, 12. 
Peter, testimony of, to Univsrsalism. 44. 
Plagues, threatened for adding to word of God, 248 -250. 
Pleasure of God, 28. 
Portion of the wicked, what it is, 64, 65. 
Power of God, 33, 34. 
Pray not for the world, 168, 169. 
Presence of God, sense of that phrase, 68, 191, 192. 
Probation, doctrine of, not taught in the Bible, 271. 
Profession of belief of general convention, 17, 18; how it originated, 
17, 18. 

Profession of Faith, a duty enjoined on Christians, 338, 339; what is 

a Christian profession, 340. 
Profligate and abandoned, falsely said to escape punishment in this 
life, 265. 

Promise of God, 30 ; not opposed to threatenings, 32. 
Prophets, testimony of, to Universalism, 36-42. 
Punishment, not endless, 126-128. 

" sorer, of those who apostatized from Christianity, 204., 
205 ; total amount of, in this life, objected to, 265. 
Purpose of God, 29. 
Purves, James, a Universalist, 12. 

Quarrel with the Origenists, 10. 

Ramsay, Chevalier, a Universalist, 12. 

Reapers, what they signify, 103. 

Reformation, commencement of, 11. 

Religious freedom established in Massachusetts, 295. 

Reliy, James, a Universalist, 12. 

Repent, all men commanded to, 176. 

Repentance, impossible to renew to, 197 ; not impossible to God ? 

198; in what sense true, 199, 200. 
Reprobation to eternal death, not taught in the Bible, 171. 
Restitution of all things, 36, 37. 

Resurrection of the dead to immortality, 154, 157, 271 ; never de- 
scribed as resurrection from the graves, 162; never 
mentioned in connexion with retribution, 163, 164 ; not 
two classes after it, 264, 265. 

Resurrection, the term does not necessarily apply to resurrection into 
future life, 160, 161, 225-227, 232, 233, 269. 

Resurrection better, explained, 207, 208. 

" of damnation, 160-164, 230, 231, fulfilled at the de- 
struction of Jerusalem, 232. 

Retribution, never spoken of in connexion with immortal resurrec- 
tion, 163, 164. 

Revelation of the Lord Jesus from heaven, 190. 

Richardson, Samuel, a Universalist, 12. 

Rich man, hardly enter the kingdom of God, 112, 113. 

Rich Man and Lazarus, parable of, 148- 153. 



GENERAL INDEX. 



391 



Rich men not always the best members of religious societies, 312, 
314, 315. 

" societies, not always the most prosperous, 314. 
Righteous, all at last shall become so, 183. 

u scarcely be saved, 212 ; recompensed in the earth, 212. 

" and wicked, two classes considered, 263-265. 
Righteousness of the Scribes and Pharisees, 80. 

Sabbath, a wise institution, 315. 

Sacrament, an original corruption of the Lord's Supper, 319, [See 

Lord's Supper.] 
Sacred feasts of the Jews, 318. 

Sacrifice for sin, none other than that of Christ, 204. 

Safe side, the argument for considered, 250 ? 251. 

Salvation of all men, infallibly proved from the Bible, 23-54. 

Saved, sense of that phrase, 143, 174, 175, 212. 

Saviour of the world, 35, 36. 

Scriptural evidences of Universalism, 23-54. 

Sealing of a book [or roll], when the event was distant, 246; oppo- 
site, when it was near, 246. 
Second coming of Christ, 124-126. 

" death, 220, common opinion of, 223 ; means second destruc- 
tion of the Jews, 223, 228. 
See God, an expression drawn from the custom of eastern kings, 
208, 209. 

Separation, between good and evil, 163. 

Seven last plagues explained, 248, 249 ; poured out upon the earth, 
249, 250. 

Sheep and Goats, parable of, 124-130; fulfilled at the coming of 

Christ, 272, 273. 
" Short and Easy Method with the Deists," 347-380. 
Siegvolk, Paul, a Universalist, 12. 

Sin against the Holy Ghost, 97-101 ; in what it consists, 99 ; the 
sense in which it hath not forgiveness, 
134, 135. 

Sin of every description to be pardoned, 98. 
Sin unto death, 214. 

Sinning wilfully, what does it mean, 203. 
Skinner, Rev. Dr., Bible Creed, 18-22. 
Sleep in dust, signification of, 75. 

Societies, formation of, 294 ; laws of Massachusetts concerning, 
295-301; do. of New York, 301; Constitution for, 
301-303; duties of members of, 305-308; true pros- 
perity of described, 308-312; members of should con- 
tribute liberally to the support of the Gospel, 313. 

Sodom and Gomorrah, destruction of, 64 ; more tolerable than that 
of the Jews, 89 ; an example, 218. 

Solicitude of Christ and his Apostles. 253-256. 

Son of perdition, sense of phrase, 32, 169, 170. 

Soul put for life, 106, 107. 

Sowing and reaping, a figure employed to represent connexion be- 
tween crime and punishment, 265. 
Spirit shall not always strive with man, 57. 



392 



GENERAL INDEX. 



Stonehouse, Sir George, a Universalis!;, 12. 

Strait gate, meaning of, 84. 

Strive to enter in, meaning of, 148. 

Supper, [See Lord's Supper.] 

Sybilline Oracles, Universalism defended in, 8. 

Taking away from the word of God condemned, 248. 
Targums, date of, 94. 

Temporal judgments, under figure of fire, [See Fire.] 

Tendency of Universalism, said to be corrupt, 262; answer to that 

objection, 262, 263. 
Ten virgins, parable of, 120 - 123. 
Terror of the Lord, meaning of, 188, 189. 

Testimony of prophets to Universalism, 36-42; of Jesus, 43, 44; 

of Peter, 44; of Paul, 45 - 52 ; of John, 52, 53. 
" That day," meaning of, 85, 86, 179 - 181. ; 
Theodore, Bishop of Mopsuestia, a Universalist, 9. 
Thessalonians, troubled by the Jews, 189, 193, 194. 
This generation, sense of phrase, 118. 
" Thou shalt surely die," sense of, 56. 
Threatenings, not opposed to promises, 32. 
Throne of Christ's glory, 239, 240. 
Tillotson, Archbishop 12. 
Titus, bishop of Bostra, a Universalist, 8. 
Torn in pieces, sense of the phrase, 68. 
Two classes among mankind considered, 263 - 265. 

Unitarians, early English, were Universalists, 12. 

Universal atonement, alleged not to prove universal salvation, 266. 

Universalism, taught in the Old Testament, 7; in the New, 7,8, 
early traces of, 8-10; condemnation of by Fifth 
General Council, 10 ; soon met less favor, 11 ; ap- 
pears anew at the Reformation, 11 ; number of preach- 
ers of, in the United States, 13 ; no new doctrine, 13; 
how at first put down, 14 ; scriptural evidences of, 
23 - 54; objections to considered, 250-277; falsely 
said to be contrary to the dictates of prudence, 250 ; 
general apprehensions of the church said to be oppos- 
ed to, 252; answer to that objection, 252, 253 ; said to 
be of a corrupt moral tendency, 262, answer to that 
objection, 262, 263 ; said to fail in the hour of death, 
274; that objection answered, 274-277; exalts the 
character of God, 287 ; to be tested must be put in 
practice, 291, 292. 

Universalists, who they are, 7, 277, 278; what do they believe, 15; 

are not infidels, 15 ; are not distinguished merely by 
a disbelief in future punishment, 16 ; the distinguish- 
ing point of their faith, 16, 17, 22 ; admit of no dis- 
tinction on the subject of limited future punishment, 
17; alleged not to take the safe side, 250; primary 
question with, 252 ; such as never believed Universal- 
ism renounce it, 259 ; falsely said to be doubtful of 
their cause, 260 ; objected to, because they believe in 



GENERAL INDEX. 



393 



[Universalists,] too much punishment, 265 ; said to deny the day of 
judgment, 267 ; answer to that objection, 268; be- 
lieve that all at last will repent and be saved, 269 ; an 
objection stated thereto, 269 ; alleged to believe in 
another state of probation, 270 ; answer to that ob- 
jection, 271,272; what are the duties of, 277-294; 
two kinds of, positive and negative, 278-280; am I 
really a Universalist, the test, 280, 261 ; believe in a 
God, whose character maybe safely imitated, 289; 
the necessity of their living according to their faith, 
289, 290 ; some dishonor the name they bear, 291 ; 
feel a deep interest in sustaining the Christian re- 
ligion, 346. 

Universalist churches, [See under churches.] 

u societies, [See under societies.] 
Unprofitable servant, parable of, 123, 124. 
Unquenchable fire, 79. 

Unrighteous shall not inherit the kingdom of God, 182, 183. 

Vengeance taken on the Jews, 190, 191 ; belongs to God, 2G6» 

" of eternal fire, 218,219. 
Vision shut up, when the event was distant, 240. 
Vital godliness, essential to Christian character, 293, 294. 

Watchfulness enjoined, in view of Christ's coming, 121. 

Wedding garment, meaning of, 116. 

Weeping and gnashing of teeth, sense of, 117, 118, 147. 

tl What must 1 do to be saved ?" 173-175. 

Whiston, William, against eternal torments, 12. 

White, Jeremy, a Universalist, 12. 

u Whither 1 go, ye cannot come," 164, 165. 

Wicked, shall not escape, 59 ; the triumphing of, short, 59, 60 ; shall be 
turned into hell, 61 - 64 ; have their portion in this life, 64 ; 
what is their portion, 64, 65 ; shall perish, 66, 67 ; falsely 
said that they generally embrace Universalism, 260 ; an- 
swer to that objection, 261, 262. 
Will of God to save all men, 25, 266 ; yet it is alleged all will not be 
saved, 266; answer to that objection, 
267. 

Winchester, Rev. Elhanan, 13. 

Winnowing fan, what is intended thereby, 78. 

Winstanley, Gerard, a Universalist, 12. 

Wisdom of God, 27 ; wisdom personified, 70. 

World to come, sense of that phrase, 100, 101, 141, 142. 

World, end of, [See End of the World.] 

Worm that dieth not, 138, 139. 

Worthy to obtain resurrection, meaning of, 154, 155, 156. 
Wrath of God, 160, 178, 179-181, 236, 237, 248, 249. 

to come, meaning of, 77, 78, 181. 

day of, 179, 180; came on unbelieving Jews, 181. 

Zeal, importance of, 303 ; we can never impart it to others, unless 
we have it in ourselves, 304, 305. 



(394) 



INDEX OF AUTHORS. 



Allen, President of Bowdoin College, on Deut. xxxii. 22, (58) ; 

views of Psalm ix. 17, (62). 
Athenasus, on the lights used by the Jews, 117. 
Austin, on the word angel, 215. 

" Rev. Dr., of Worcester, Mass., his melancholy end, 255. 
Authors of Improved Version, on Rom. v. 18, 19, (46). 

Bache, Mrs., daughter of Dr. Franklin, testimony to her father's be- 
lief in Universalism, 292. 
Balch, Rev. A. L., his happy death, 276, 277; 

Balfour, Rev. Walter, his First Inquiry replied to by President Allen, 
62; on the relation between Matt. xiii. 37-43 and 47-50; 
(106) ; on punishment of Gentiles not being in the future 
state, 180 ; believes the Lord's Supper to be enjoined as an 
ordinance, 328, 330 ; on the words damned and damnation, 
194, 195 ; wrote on objections to Universalism, 277 ; his 
First Inquiry quoted and referred to, 62, 84, 96, 154, 277 ; 
Second do. 101, 105, 106, 123, 130, 194; Essays, do. 91, 
178, 195, 213 ; Letters to Hudson, 96 ; Reply to Sabine, 91, 
96 ; Reply to Stuart, 96 ; Article in Universalist Magazine, 
Vol. V., on 2 Thess. i. 7-10, (194). 

Ballou, Rev. H.,one of the committee for forming Profession of Be- 
lief, 17 ; view of Matt. 10, 28, Luke xii. 4, 5, (95, 96, 144 ;) on 
sin against the Holy Ghost, 101 ; on Matt. xxv. 46, (130) ; 
on parable of Rich Man and Lazarus, 153; on 2 Cor. v. 10, 
(189) ; on 2 Thess. i. 7 - 10, (194) ; do. ii. 11, 12, 194, 195) ; 
on Heb. ix. 27, (203) ; 1 Peter iv. 17, 18, (213) ; on the 
Second Death, 223. 

Ballou, Rev. H, 2d, History of Universalism referred to, 11 ; view 
of judgment of Sodom and Gomorrah, 89; view of Matt. x. 
28, (96) ; view of Matt. xix. 23, 24, (112) ; his views on the 
organization of churches, and the Lord's Supper, 324 - 328. 

Bellamy, Dr., his misery in his sickness, 255. 

Belsham, on the resurrection of the dead to happiness, 48. 

Bernard, Count of Barcelona, signed a treaty with the sacramental 
wine, 321. 

Blount, the blasphemer, committed self-murder, 375, note, 
Burnet, Bishop, on the phrase u eateth and drinketh damnation to 
himself," 184. 

Calmet, on Anathema Maranatha, 185. 



INDEX OF AUTHORS. 



395 



Campbell, on phrase " wrath to come," 77, 78 ; on the word aTTijy- 
%aro, 132 ; on the term " damned, ' ; 143 ; on Luke xx. 35, 
36, (156) ; on the phrase " avuoraotg riov vexQ&v," 225. 

Capellus (Jacobus), on Heb. xi. 35, (208). 

Carlstadt, took the proper ground in regard to the Eucharist, 323. 
Charles the Bald, signed a treaty with the sacramental wine, 321. 
Chillingworth, on the authority of the Bible, 264. 
Christian Intelligencer, quotation from, on the resurrection of the 
dead, 157. 

" Messenger, quotation from, on "lake of fire," 222. 

Clarke, Dr. Adam, the Methodist, on prayer for all men, 25; on the 
words " full of mercy/' 27 ; on Rev. iv. 11, (28) ; on Isaiah 
liii. 10, (28); on Gen. xii.3, (31) ; on the oath of God, 33 ; on 
Acts iii. 21, (37) ; on Gospel Feast, 40; on Titus ii. 11, 12, 
(51) ; on phrase " thou shalt not surely die," 56 ; on Gen. 
vi. 3, (57) ; applies Deut. xxxii. 22, to temporal judgments, 
58; on the opinions of Zophar, Job xi. 1, (59); on Ps. ix. 
5, (61) ; on Ps. xi. 6, (64) ; on Ps. xvii. 13, 14, (65) ; on Prov. 
i. 26-29, (70) ; on Dan. xii. 2, (76) ; on Mai. v. 1, (77) ; on 
" wrath to come," 78, 181 ; on Matt. iii. 12, (78) ; v. 22, (81, 
82) ; on " entering the t strait gate," 84, 85 ; on phrase " day 
of judgment," 90; on \fvxh m Matt. xvi. 25, (109) ; on the 
words of Christ, Matt, xxiii. 37, (119); on the word hnrfl- 
£aro, 132 ; on case of Judas, 133, 134 ; on Gehenna of fire, 
137; on phrase "world to come," 141; on the words, "ye 
shall all likewise perish," 145. 146 ; on Acts i. 25, (171) ; on 
the phrase " the saved," 175 ; on the terror of the Lord, 188 ; 
on 2 Thess. ii. 11, 12, (194) ; on Heb. xi. 35, (207) ; on 1 
Peter iv. 17, 18, (211, 212); on the sin unto death, 214, 
215 ; on the beast mentioned Rev. xix. 20, (221). 

Cobb, Rev. S., on destruction of soul and body in Gehenna, 95, 96. 

Cooke, Rev. Parsons, on Deut, xxxii. 22, (57) ; adduces Ps. ix. 17 ? 
in proof of endless punishment, 61 ; do. xlix. 14, 15, (67). 

Cowper, the poet, his religious melancholy, 255 ; produced by ter- 
ror of eternal judgment, 256. 

Crellius, on the better resurrection, Heb. xi. 35, (208). 

Cruden, on words eternal, everlasting, &c, 127. 

Davis, Rev. J. M., on Deut. xxxii. 22, (57) ; adduces Job viii.13, 14, 

as proof of endless punishment, 58; do. Ps. ix. 17, (61); do. 

Ps. xi. 6, (64) ; do. xvii. 13, 14, (64) ; do. 1. 22, (67) ; do. 

Prov. i. 26-29, (70) ; do. xi. 7, (71). 
Doddridge, Dr., on the better resurrection, Heb. xi. 35, (208). 
Dodds, Rev. J. B., on Matt. x. 28; Luke xii. 4, 5, (96) ; on the Sec % 

ond Death, 223, 235. 
Donnegan, woavrwg and opoiwg, 145, note. 

Edwards, Dr. Jonathan, adduces Job viii. 13, 14, as proof of endless 
punishment, 58; do. Job 11. 20, (59) ; do. Ps. xvii. 13, 14, 
(64) ; do. Prov. i. 26-29, (70) ; do. xi. 7, (71). 

Eleazar, Rab., on oath of God, 33. 

Ely, Dr. E. S., adduces Job xxi. 30, as proof of endless misery, 60; 

do. Ps. i. 5, 6, (61) ; do. ix. 17, (61) ; do. xi. 6, (64). 
Ely and Thomas's Discussion, 60, 62. 



396 



INDEX OF AUTHORS. 



Expositor and Universalist Review, referred to and quoted from, 
8, 11, 62, 79, 81, 84, 89, 95, 96, 102, 106, 110, 130, 144, 178, 
203, 213, 223, 324 -328. 

Eusebius's account of two persons who suffered unquenchable fire, 79. 

Ferriss, Walter, one of the committee who formed Profession of Be- 
lief, 17 ; drawn up by him, 18. 
Franklin, Dr. Benjamin, his testimony to the beneficent tendency of 

Universalism, 292. 
Fuller, Andrew, adduces Ps. xvii. 13, 14, in favor of endless misery, 
64. 

Gill, Dr s , on phrase il wrath to come," 78. 

Grotius, on Dan. xii. 2, (77) ; on a common Hebraism, 98; on Rev. 
xxii. 18, 19, (250). 

Hallett, Mr., on the better resurrection, Heb. xi. 35, (208). 
Hammond, Dr., on the wrath to come, 78 ; on unquenchable fire, 
79; on the judgment of Sodom and Gomorrah, 90; on 
the words "ye shall all likewise perish," 145; on the 
better resurrection, Heb. xi. 35, (208) ; on 2 Peter iiL 
7-13, (213) ; on death being cast into lake of fire, 242; 
on Rev. xxii. 18, 19, (249, 250). 
Hanscom, Rev. William C, interesting account of his last moments, 

and death, 275, 276. 
Haweis, Dr., on the phrase "judgment to come," 178. 
Hawes, Dr., [of Hartford, Conn.] his manner of connecting scriptu- 
ral phraseology, 55 ; adduces Job viii. 13, 14, as proof of end- 
less punishment, 58; do. Job xi. 20, (59) ; do. Ps. ix. 5, (61); 
do. ix. 17, (61) ; do. xi. 6, (64) ; do. xxxvii. 20, 38, (66) ; do 
1. 22, (67); do. Prov. i. 26-29, (70); do. xi. 7, (71) ; do, 
xxiv. 20, (72). 
Hay, P. Jr., on Matt. x. 28, (96). 
Home, on the capital punishments of the Jews, 214. 

Improved Version, authors of, on Rom. v. 18, 19, (46). 

Innocent the Third, established transubstantiation by decree, 322. 

Jonathan Ben Uzziel, Targum of, referred to, 94. 
Josephus, on awful punishments of Jews at destruction of their city, 
205. 

Kenrick, on connexion between Matt. xxiv. and xxv. (121); on 

Matt. xxv. 13, (123). 
Kimchi, on Isaiah lxvi. 24, (139). 

Lathe, Z., one of the committee for forming Profession of Belief, 17. 

Lee, Luther, his view of the penalty of the divine law, 56; adduces 
Ps. ix. 17, in proof of endless punishment, 61 ; on the end of the 
wicked, 69; adduces Prov. i. 26 - 29, in favor of endless pun- 
ishment, 70; on Matt. x. 15, (89). 

Leigh's Crit. Sacr., on the word angel, 215. 

Leslie, Rev. Charles, his " Short and Easy Method with the Deists," 
347 - 380. 



INDEX OF AUTHORS. 



397 



Lightfoot, on the testimony of the prophets, 38 ; on Deut. xxxii. 22, 
(58) ; on dwelling with devouring fire, 74, 75 ; on " wrath 
to come," 78, 181 ; authority referred to on coming of 
Christ, 87, note; on end of Jewish age, 106; on Isaiah 
lxvi. 24, (139) ; on Anathema Maranatha, 186. 

Locke, on Anathema Maranatha, 185. 

Luther, Martin, slightly corrected the errors concerning the Eucha- 
rist, 323 ; disapproved the more scriptural views of Zuin- 
glius and others, 324. 

Macknight, Dr., on phrase " ol noV.ol" 45 ; on the word e * creature," 
in Rom. viii. 21, (47) ; on the phrase "the saved," 175; 
on 1 Peter iv. 17, 18, (201); on angels who fell from 
their first estate, 215. 

Magazine and Advocate, quoted from, on Rev. xxii. 11, (245). 

Manley, Rev. William E., on Matt. x. 28, and Luke xii. 4, 5, (96.) 

Merritt, Rev. T., controversy with Rev. H. Ballou, 194. 

Modern History of Universalism, 15. 

Murray, Rev. John, his last hour, 274. 

Napoleon's figure on burning of Moscow, 242. 

Nevins, Rev. S., on the expression to " see God," 209. 

Newcome, Archbishop, on phrase " all things," 30, 50. 

Noble, Rev. S., on connexion between Matt. xxiv. and zxv. (123.) 

Onkelos, Targum of, referred to, 94. 

Ovid's Metamorphoses, how to be understood, 364. 

Owen, Dr., on Heb. xi. 35, (208.) 

Paige, Rev. L. R., criticisms on Matt. xvi. 25, 26, (107) ; on John v. 
28, 29, (160 - 164) ; his Selections referred to and quoted from, 
79, 81, 84, 97, 98, 101, 102, 105, 110, 115, 194, 213, 250. 

Parables, Illustrations of, referred to, 78, 87, 102, 106, 115, 130, 148, 
153. 

Parkhurst, on restitution of all things, 36 ; on phrases of noUoi and 
nuvrag av&QuTrovg, 45 ; on Matt. v. 22, (81) ; on the Heb. 
word Nephish, 107 ; on the Gehenna of fire, 137 ; on the 
words woavTwg and ouoiug, 145; on the word avaaraaig^ 
225. 

Paschasius, Radbert, the first to assert transubstantiation, 321, 322. 
Pearce, Bishop, on phrase "wrath to come," 78; on judgment of 

Sodom and Gomorrah, 90 ; on connexion between Matt. 

xxiv. and xxv., (121) ; on the words, "ye shall all likewise 

perish," 145. 
Peirce, on Heb. vi. 2, (196, 197). 

Photius, his condemnation signed with sacramental wine, 321. 
Phyrrhus, " * " 321. 

Pickering, Rev. D., his exposition of Heb. ix. 27, (200) ; his Lectures 

on Divine Revelation, 346. 
Plutarch, on the lights used by the Jews, 117. 
Prideaux's Life of Mahomet, quoted, 363. , 
Priestley, Dr. Joseph, on Acts i. 25, (171) ; his testimony to his belief 
in Universalism, 292. 

34 



398 



INDEX OF AUTHORS. 



Proudfit, Dr., applied parable of Virgins to destruction of Jerusa- 
lem, 121. 

Rayner, Rev. M., his work on parable of Rich Man and Lazarus, 154. 
Richards, G., one of committee for forming Profession of Belief, 17. 
Robinson, Prof., on the words eternal, eternity, 127. 

Saurin, his testimony to the awful effect of believing in endless mis- 
ery, 256. 

Skinner, Rev. D., his Bible Creed, 18. 

" Rev. Warren, on Second Death, 223. 
" Rev. O. A., his " Universalism Illustrated and Defended/ 9 
110, 130, 178. 

Smith, Rev. S. R., his " Causes of Infidelity Removed," 347. 

" T. S., on phrase " everlasting," 130. 
Stochius, on restitution of all things, 36. 

Streeter, Zebulon, one of committee for forming Profession of Belief, 

17. 

Strong, Rev. Dr., adduces Job xi. 20, as proof of endless punishment, 
59; do. xxi. 30, (60) ; do. xxxi, 3, (61); do. Psalm i. 5, 6, 
(61); do. ix. 5, (61); do. ix. 17, (61); do. xi. 6, (64); do. 
xvii. 20, 38, (66) ; do. Ixviii. 2, (68) ; do. cxlv. 20, (69) ; do. 
Prov. i. 26-29, (70); do. xi. 7, (71) ; do. xxiv. 20,(72); 
preached funeral sermon of Rev. E. Winchester, and bore 
full testimony to his excellent character, and constancy in 
the faith, 275. 

Stuart, Prof., on Heb. ii. 9, (34) ; on to nav or ra navra, 49, 50; on 
the spiritual worship of Christ, 53 ; adduces Psalm ix. 17, in 
proof of endless punishment, 61 ; judicious remarks on Prov. 
v. 5, (71) ; on the judgment, Matt. v. 22, (83) ; on the word 
everlasting, 126. 

Tenney, Rev. Dr., his testimony in regard to Dr. Austin, 255. 

Thacher, Rev. Moses, author of a series of objections against Uni- 
versalism, 273, note ; fallen from the clerical office, 274, 
note. 

Thayer, Rev. T. B., his Christianity against infidelity, 346. 
Theodore, (Pope,) mixed sacramental wine with ink, to sign a sol- 
emn decree, 321. 
Thomas, Ev. A. C, on the phrase K reserved to destruction," 60. 
Tillotson, Archbishop, on the parable of Rich Man and Lazarus, 150. 

Universalism, Ancient History of, referred to, 11 ; Modern do. 15, 16. 
Universalist Expositor, [See Expositor and Universalist Review.] 

Wakefield, on word amqylaTo, 132 ; on Anathema Maranatha, 185. 

Warburton on Psalm xvii. 13, 14, (65) ; on do. xlix. 14, 15, (67) ; on 
Prov. xi. 7, (72) ; do. xiv. 32, (72). 

Whitby, on Rom. xi. 36, (47) ; on being in kingdom of heaven, with 
Abraham, &c, 88 ; on enduring to the end, 91, 92 ; on the 
phrase " this generation," 118 ; on the phrase " wormdieth 
not," 138; on aiwviog, eternal, 127; on Rom. ii. (180) ; on 
the punishment of Sodom and Gomorrah, 218, 219 ; on 



INDEX OF AUTHORS. 399 

[Whitby,] by Rev. xx. 4, (239) ; on parable of Rich Man and Laza 
rus, 150 ; on the phrase " ra 8ia tov owfiaTog" 187. 

White, Rev. Thomas, on Rom. viii. 21, (46). 

Williamson, Rev. I. D., his Argument for Christianity, 347. 

Winchester, Elhanan, his Dialogues, 130 ; an account of his last mo- 
ments, 274 ; testimony to the excellence of his charac- 
ter, by Dr. Strong, 275. 

Witsius, on 2 Peter iii. 7- 13, (213). 

Young, Dr. E., extract from, 23 ; exultation on destruction of death, 
243. 

Zuinglius, took the proper ground in regard to the Eucharist, 323 1 a 
man of capacious mind, 324. 



(400) 



INDEX OF TEXTS. 



Gen. li. 17, 

iii. 15, 

iv. 16, 
vi. 3, 

xii. 3, 

xiii. 15, 
xvii. 1, 

8, 74, 
xxii. 18, 
xxvi. 3, 4, 
xxviii. 14, 
xlviii. 4, 
xlix. 10, 

26, 74, 
36, 

Exodus iii. 6, 

xv. 7 - 10, 
10, 

xviii. 12, 
xxviii. 29, 30, 

xxxii. 10, 
13, 

xxxiii. 3, 
14, 15, 
14-17, 

xl. 15, 
Levit. xvi. 34, 

xxvi. 39, 
Numb. viii. 17, 18, 

xv. 30, 
xxi. 8, 
9, 

xxv. 13, 

xxvii. 21, 
xxxv. 25, 

26, 

Josh. iii. 5, 
15, 
iv. 6, 

xv. 8, 



Page 

56 
38 

68, 191 

57 
30 
127 
19 

127, 193, 216 
30, 31, 33 
31 
31 

74,193, 216 
29 

127, 193, 216 
127 
156 

66 
128 
241 
268 
210 

33 
210 

68 
191 

74,193, 216 
74, 193, 216 
225 
354 
204 
190 
354 

74, 193, 216 

355 
356 
356 
359 
359 
358 
360 
137 





Pag© 


Josh, xviii. 16, 


137 


xxiv. 1 , 


241 


1 Sam. ii. 8, 


75 


xx. 32, 


214 


xxxi. 16, 


214 


2 Sam. vii. 16, 


127 


xix. 28, 


214 


xxiv. 14, 


206 


1 Kings ii. 19, 


209 


viii. 51, 


105 


xiv. 6, 


214 


7, 


76 


xvi. 1, 


76 


2, 


75 


xvii. 21, 


207 


2 Kings iv. 34', 


207 


viii. 4, 


354 


xxiii. 10, 


137 


xxiv. 20, 


192 


1 Chron. xvi. 27, 


68 


33, 


68 


xvii. 14, 




xxiii. 4, 


355 


Neh. viii., 15, 


318 


Job iii. 


133 


viii. 13, 14, 


58 


xi. 1, 


59 


20, 


59 


xx. 4-28, 


65 


5-7, 


59 


29, 


65 


xxi. 30, 


60, 181 


xxiii. 13, 


26 


xxiv. 18, 


65 


xxvii. 8, 


60 


13-23, 


61 


xxviii. 3, 


88 


xxxi. 3, 


61 


xxxvi. 13, 
xlii. 6, 


181 


75 


Psalms i. 3, 


20 



INDEX OF TEXTS. 



401 



Peoltne i ^ A 
a. Sal III S 1. O, U, 


Ol 


Prov. xi. 10, 


66 


ii ft. 
11. O, 


o^ oar 


31, 74,163,176,212 


lX* 5, 


Al 


• • no 
Xll. Tlo, 


85 


17 

* 


R1 R9 
1)1, t>^ 


xiii. 15, 


21 


xi. 6, 


A4 

04 


xiv. 32, 


72 


xvi. 5, 


er: 
DO 


xxiii. 14, 


71 


XVII. JLO, I 4 *, 


R4 
o<* 


xxiv. 20, 


72 




Qft 9AQ 


33, 34, 


75 


w v\7ii Qft 
XaXVII, OO, 


AR 
DO 


xxix. 1, 


73 


xliv. 25, 


7^ 
tO 


Eccles. iii. 20, 


264 


X11X. 14, 10, 


A7 
O/ 


vii. 20, 


263 


1 99 


A7 
O/ 


xii. 13, 


22 


lTriii 1 1 
1V111. 11, 


7Q Q1 1 7A 

/ 0, yi } 1/0 


14, 


73 


IXVlll. /£, 


Aft 

00 


Isaiah i. 18, 


39, 98 


l-v-vii 11 17 
JLXX11. 11, J /, 


Qft 

00 


31, 


139 


Ixxiii. 


Aft AQ 

00, oy 


°: 0 
11. 4 7 


OA 

oy 


9A 

lxxxv. 10, 


A^ 
DO 


IX. Ss, 


QQ 

OC 


IQ 

iy 


xiii. 9, 


- a 1 


Ixxxvi. 9, 


oft ORQ 


> 19, 


2£Q 


19 IQ 


AQ 
DO 


xiv. 4, 


1 eks 


1XXX1X. OU — OO, 


91 
4,1 




152 


XCV. <«6, 


Aft 
Do 


1 A 

10, 


15^ 


7 11 


17A 
1 < O 


24, 


^y 


vnTri in 1 Q 
XCV1. 1U— lO, 


177 
it t 


27, 


OA 


xcvii. 5, 


Aft 

DO 


xvii. 13, 


DO 


xcviii. 4 — 9, 


177 
Its 


14, 


r«r- 
DO 


c. ^, 


Aft 
DO 


xxv. 6, 


OA 

oy 


cm. o, y, 


QQ 

oy 




y€A 

4u 


cix. «*o. 


7^ 
/ 0 


ft' 

19 5 

12, 


4 J 


cxiii. 7, 


7 P » 
4 0 


75, 76 


cxiv. 7, 


Aft 
DO 


xxvi. 5, 


75, 7o 


cxvi. 3, 


AQ 
DO 


9, 


17o 


cxix. 57, 


A** 
DO 


... 19 ' 


75 


aa 

00, 


9n 


xxvin. 15, 


ClOO 

2oo 


A7 
07, 


91 

16I 


18, 


000 
2oo 


CXXXVl. 


Qft 
00 


sxix. 10, 


7t> 


cxlii. 5, 


DO 


xxx. 8, 


2oo 


cxiv. o, 


oy 


xxxi. 9, 


74, 77, 105 


o 


IQ QQ 

iy, oy 


xxxiii. 14, 


*fA 

74 


in 
1U, 


QQ 

oy 


xxxiv. 8—10, 


O0>< OQS 

J«o4, Moo 


90 


AQ 

oy 


1 A 

10, 


1 QQ 

loy 


cxlvii. 5, 


IQ 
la 


xl. 0, 


411 


p. nw i on 
& rov. i. <*u, 


7fi 


xiii. 4, 


17A 

17b 


OA 90 


7n 
/u 


7, 


99 


Q9 


7n 
/u 


xliii. 16, 


8e 


iii i7 
ill. 1/, 


91 

<il 


xiv. 21, 


19 


18, 


21,85 


23, 24, 


22, 33, 269 


v. 5, 


71 


xlvi. 10, 


29 


vi. 9-11, 


75 


.. n > 


29 


viii. 35, 


85 


xivii. 1, 


75, 76 


ix. 18, 


71 


xlviii. 10, 


105 


x. 17, 


85 


xlix. 6, 


41 




54 


8, 


176 


XI. 1, 


71 


li. 17, 


76 



34* 



402 



INDEX OF TEXTS. 



Isaiah lii. 2, 


75, 76 


liii. 10, 


28 


n, 


20, 35, 266 


liv. 7, 8, 


21 


Iv. 10,11, 


24, 29, 40 


lvii. 16, 


41, 57 


16-18, 


21 


20, 21, 


21 


lviii. 12, 


219 


lxv. 17-21, 


138 


lxvi. 22, 


138 


24, 


138 


Jer e iv. 4, 


139, 190 


26, 


68 


vii. 1-7, 


238 


20, 


139 


29 - 34, 


118 


31 -34, 


82, 137 


viii. 20, 


102 


ix. 16, 


210 


xi. 4, 


105 


xiv. 12, 


66, 210 


xvii. 4, 27, 


139 


xviii. 15, 16, 


219 


xix. 1 - 15, 


118 




82 


8-12, 


137 


12, 


82 


xx. 14-18, 


133 


xxi. 12, 


190 


xxiii. 39, 40, 


192, 219 


xxv. 5, 


238 




219 


xxxi. 33, 34, 


41, 270 


xlviii. 45, 


190 


1. 40, 


220 


li. 39, 


219 


Lam. ii. 3, 4, 


190 


iii. 11, 


68 


24, 


65 


31, 32, 


21 


31-33, 


42, 128 


iv. 6, 


90 


xx. 47, 48, 


139 


Ezek. vii. 1 ~ 15, 


69 


xviii. 4, 


24 


wli 1 ^ OO 
XXII. 17 — 


74,77, luo,^^55 

234, 243 


xxiv. 23, 


225 


xxvi. 20, 21, 


219 


xxxi. 15 - 18, 


151 


xxxiii. 10, 


225 


U, 


28, 225 


xxxv. 9, 


219 



Ezek. 



xxxvi. 2, 


219 


xxxvii. 3-14, 


226 


11-14, 


162 


xliii. 8, 


210 


Dan. ii. 44, 


229 


iv. 15, 23, 


65 


35, 


26, 267 


vii. 9-14, 


229 


... o!> 


42 


viii. 26, 


246 


xii. 1, 


231 


2, 75, 


222, 225, 231 


1-3, 


76 


3, 


128 


4, 


246 


5-11, 


231, 232 


7, 


76 


% 


246 


10, 11, 


76 


12,13, 


246 


Hosea xiii. 9, 


73 


14, 


42 


Joel ii. 1, 


86, 216, 217 


2, 


86 


iii. 13, 


102 


Amos ix. 3, 


233 


Jonah i. 3, 


68, 191 


10, 


68 


ii. 2, 


63 


Micah iv. 5, 


128 


vi. 8, 


24 


vii. 18, 


42 


Nahum iii. 18, 


75, 76 


Hab. iii. 6, 74, 


129, 193, 216 


Zeph. i. 8-18, 


180, 181 


12-18, 


86 


14, 


217 


ii. 9, 


219 


Zech. xiii. 1-8, 


176 


xiv. 6-9, 


176 


Malachi ii. 10, 


19, 24 


iii. 2, 


176 


iv. 3, 


77 


1,5, 


222 


iviatt. n. ±u, 


94 


iii. 2, 


80, 90, 136 




77, 181,195 


k 


78, 139, 243 


iv. 17, 


80, 136, 176 


v. 20, 


80, 109 


22, 


81, 83, 137 


29, 30, 


81, 84, 135 


44, 


27, 284, 289 



INDEX OF TEXTS. 



403 



*T AR 

V. 4o, 




Matt. xix. 4o, 


1 OA ClAf\ 

160, «40 


VI. iu, 


cv-: 
«D 


OQ 

^y, 


1 ACi 

14U 


OK 


Q/l 

y4 


OA 
XX. 4\J — 


OO OAO 

4,6* 40)3 


4D — o4, 


y|Q OKQ 

4o, <40o 


xxi. 40, 


i an 
lb7 


*: i q 
Vll. lo, 


Q/< 
o4 


xxii. 7, 


1 C\A 11C 1 CM 

1U4-, llo, lb/ 


1A 
14, 


OA 

84 


11 — 


1 Q 1 1K 

lo, llo 


Ol 


ft"7 
0/ 


1 o 

13, 


117 O/IO 

117, «4o 


22, 23, 


QK 

oo 


on 

29, 


1 KK 

loo 


4/± — 41 , 


o# 


OA 

oU, 


oi? A A 1 KK 071 

o7, 44, loo, 4Ti I 


▼ill. 11, 


Q7 1 A*} 

o7, 14/ 


xxiii. 13, 


A A 1 KQ 

44, loy 


12, 


Q7 117 

07, 1L7 


15, 


at 
ol 


oi no 
41 — 46, 


lib 


OO 

32, 


1 Q1 

lol 


S«. 07 OQ 

IX. o7, oo, 


1 AO 

LU4 


33, 


QI HQ 1 0K 

oi, iio, iyo 


x. 7, 


on i oa 
oU, lob 


34, 


1 1 Q 

llo 


15, 

no 


QQ 


or 

35, 


Ol 1 

Sill 


ni 

yi 


36, 


1 0O 1 0A fl^O 

loo, 189, 27o 


no 

23, 


1 oc 070 
IScb, *7o 


37, 


1 1 Q 

llo 


OQ 
xJo", 


qi oo O/i n^; 

oi, y^, y4, yo 


on 
o9, 


1 1 Q 


QQ 

oy, 


i a£ 
lub 


xxiv. 3, 


lUo 


XI. «so. 


1 ko 
loo 


a 


1 AO 

lUo 


On C%A 

41 - 24, 


yb 


% 


Ol 1 

5511 


oa on 
4o — oU, 


21 


1 O 

13, 


no i ao i on 
v4, lUo, 1^0 


xii. 22 - 32, 


y/ 


t A 


1AQ 

lUo 


oo 


OA 1 Of* 

cu, lob 


15, 


iya ooo 
7b, 464 


Ol oo 
ol, 64, 


Q<7 1 OA 

y/, io4 


1 K 
15 — 


Ol 1 0A 
4L % i4\) 


oo 
32, 


1 AA 1 /M 

lUu, 141 


16, 


OOO 

464 


ob, 


1 AO 


i a 
lb - 


1 Q 1 QI 

lo, iyi 


... 41 > 42 > 


1 AO 

104 


Ol 

21, 


*ta no oi i ooi 
7b,llo,55ll,«ol 


xiii. 32, 


J 4Z 


oo 
44. 


Ol 1 
4YL 


o7 - 4o, 


i ao i r.a. 
1[)4 — lub 


a a 

24, 


i ao. o70 
lbo, o7^ 


on 


070 1 AO 

5£7o, lUo 


30, 


1 A A 1 AA 

iu4, iyu 


A A 

40, 


1 AO t ACi 0*70 

lbo, 14z, *s7o 


Ol 

31, 


1 C\A 

1U4 


42, 


liw OOO Oz< O 

117, 444, ^4o 


32, 


QO 

i)4 


47 - 50, 


1 A£J 

lUb 


32- 


OA 1 0A 

34, 1*U 


j| A 

49, 


1 ACi 070 

142, 27o 


33, 


92 


50, 


117, 243 


34, 


103, 104, 188, 189, 


xvi. 6, 


AO. 

4o 




190, 191, 273 


12, 


>IO 

4o 


36, 


120 


18, 


loo 


40- 


44, 120 


oo 

23, 


1 OO 

loo 


42, 


121 


25, 


1 OQ 

iuy 


51, 


65, 117 


25, 26, 


lub 


xxv. 1-13, 120-130 




oi 
41 


13, 


121,123 


27, 28, 


1A/1 lOA 1 0l 

1U4, V4v, 141, 


14- 


30, 123 


1 ao 1 QO 1 QQ 

lbo, Lo4, loo. 


30, 


117 




1 on ooo 070 
loy, 4,44, 414 


31, 


104,124, 188, 189, 


xviii 3, 


109, 182 




222, 240, 272 


9, 


81, 135 


32, 


241 


10, 


209 


41, 


128, 129, 222 


15, 


342 


42, 


123 


16, 


342 


46, 


124, 128,129, 163 


17, 


342 


xxvi. 14 - 


16, 130,132 


32 - 35, 


110 


24, 


130, 133 


six. 23, 24, 


112 


47- 


50, 130 



404 



INDEX OF TEXTS. 



Matt, xx vi. 56, 


131 


69-75 


131 


xxvii. 3-5, 


131 


5, 


132 


24, 


131 


52, 53, 


162 


xxviii. 18, 


42 


20, 


362 


Mark Hi. 29, 


97, 100, 134 


iv. 19, 


142 


vi. 11, 


135 


viii. 35 - 37, 


106, 135 


38, 


104, 120, 125, 
189, 190, 339 


ix. 1, 


104, 120, 125, 
189. 190 


43-48, 


81.84,135,139 


x. 15, 


109, 140 


24, 25, 


112, 140 


29, 30, 


140 


xii. 24, 25, 


155 


29, 


119 


xiii. 3, 


91 


12, 13, 


211 


xiv. 21, 


130, 142 


xvi. 16, 17, 


18, 143 


Luke i. 6, 


241 


ii. 10, 


35 


iii. 7, 


77. 143 


17, 


78, 139; 143 


23-3S 3 


38 


iv. 22, 


43 


vi. 35, 


27 


vii. 50, 


174 


ix. 24, 25, 


106, 143 


26, 27, 


104,120,125, 




190, 272 


x. 12-15, 


143 


15, 


153 


xi. 31, 32, 

xii. 4, 


144 


92, 144 


5, 


81,92, 144 


10, 


144 


46, 


65 


xiii. 3-5, 


144, 145 


24, 


84 


28,29, 


117, 146 


34, 35, 


112, 11c, 148 


xiv. 12-14, 


148 


16-24, 


115 


XV. 11, 


66 


xvi. 8, 


142 


19-31, 


148 


xvii. 3,4, 


342 



Luke xvii. 19, 20, 


80, 136 


30, 31, 


190 


xviii. 2-5, 


111 


7, 8, 


191 




109, 154 


24, 25, 


154 


29, 30, 


140 


35, 36, 


154, 156 


xx. 35, 36, 


37, 44, 163 


xxi, 22, 


191 


34, 


86 


xxii. 19, 


318 


John iii. 3, 


157 


7, 


157 


16, 


27 


35, 


20,25 


36, 


159 


iv. 34, 


26 


42, 


35, 36 


v.22, 


91 


24, 


129, 140 


25, 


269 


28, 29, 


160, 222, 225 




230, 269 


vi.37, 


20, 25, 30, 266 


39, 


30 


53-60, 


345 


63, 


345 


70, 


132 


vii. 34, 


164 


viii. 21, 


164,214 


24, 


214 


56, 


176 


ix. 39, 


73, 91, 177 


xi. 11-14, 


75 


xii. 31, 


73, 91, 176 


32, 


29, 35, 266 


48, 


166 


xiii. 33, 36, 

xiv. 1 , 


165 


166 


2, 3, 
27, 28, 


166 


166 


xvi. 2, 


111 


xvii. 2, 


2C,25 


3, 


141 


4, 


267 


6-19, 


169 


9, 


loo 


12, 


132, 169 


20, 


169 


xviii. 20, 


362 


31, 


228 


xix. 7, 


228 


xxi. 22, 23, 


120, 125, 273 



INDEX OF TEXTS. 



405 



Acts i. 10, 11, 


36 


18, 


132 


24, 


171 


25, 


133, 170, 171 


ii. 16-20, 


217 


36, 
41, 


19 


362 


47, 


175 


iii. 20, 21, 


22, 36, 37 


25, 26, 


32 


iv. 4, 


362 


20, 


367 


x. 10-15, 


45 


33, 


68 


xi. 5-10, 


45 


xiii. 44, 45, 


194 


48, 


171 


49, 50, 


194 


xiv. 2, 


194 


• 1% 


194 


xvi. 30, 


173 


xvii. 5, 


194 


5-7, 


189 


11-13, 


194 


26, 


19, 23 


30,31, 


175 


xviii. 12, 13, 


194 


xix. 32, 


332 


33, 


194 


xxiii. 14, 


184 


xxiv. 25, 


178 


Romans i. 18, 


179 


21 - 32, 


180 


ii. 3-6, 


178 


4 


20 


191 


6,9, 


21 


• *i' A 


180 


m. 3,4, 


270 


10, 


263 


iv. 22, 


34 


v. 18, 


45 




45,46 


20, 


46, 170 


21, 


46 


yi. 23, 


45 


viii. 6, 


oo 




46 


ix. 3, 


184 


x. 9, 


50 


23, 


203 


25, 


203 


26, 


203 


26-31, 


203 



Romans x. 27, 28, 29, 204 


xi. 24 - 27, 

25, 26, 


235 


47, 129 


26, 27 


52,119,165 


32, 


89, 165 


36, 


47 


xii. 2, 


142 


xiii. 11, 


122 


xiv. 7, 8, 


47 


8,9, 


247 


9, 


48 


10, 


186 




182 


xvi. 2o, 


197 


25, 26, 


129 


1 Cor. i. 18, 


175 


vi. 9,11, 


182 


viii. 5, 6, 


19 


x. 11, 92, 


100, 103, 142, 
273 


xi. 20 - 22, 


183 


24 - 27, 


183 


26, 


319, 343 


29, 


183, 196 


34, 


196 


xii. 3, 


185 


xv. 2, 


174 


22, 20 


, 48, 157, 183, 




264 


24, 


230 


24 - 23, 


20 


26, 


48 


28, 54, 


183, 272, 341 


34, 


76 


42-44, 


49, 264 


42-57, 


163 


44 - 46, 


108 


49, 


37, 157 


51, 


157, 247, 264 




264, 272 




40, 42 


55, 


42,272 


58, 


308 


2 Cor. ii. 15, 


175 


v. 10, 


186, 188 


17, 


QA AO 

oO, 4o 


• 


49 


vi. 2, 


176 


Gal. i. 4, 


254 


.. !> 9 > 


185 


hi. 8, 


32 


16, 


31 


21, 


32 


28, 29, 


49 



406 



INDEX OF TEXTS. 



Gal. 
Eph. 

Pbil. 
Col. 



1 Tim. 



Titus 



Heb. 



iv. 18, 




303 


Heb. 


vi. 5, 


142 


v. 19-21, 




189 




13, 


33 


vi. 10, 




22 




18, 


33,51 


i. 9,10, 




29 


viii. 8-11, 


129 


11, 




19, 30 




10-12, 


120 


21, - 




142 




11, 


51, 270 


ii. 7, 




101 




ix. 7, 9, 


201 


8, 




174 




11 


200 


v. 5, 




189 




12, 


202 


14, 




76 




14, 15, 


200 


ii. 9-11, 




49, 183 




22, 


201 


10,11, 




20 




24 - 28, 


201 


11, 




270 




26, 100, 


103, 142, 273 


iv. 3, 




243 




27, 28, 


200, 268 


i. 13, 




88 




x. 4 ' 


20 


19,20, 




50 




7; 


267 


iii. 25, 




21 




9, 


36 


i. ii. 15, 




189 




23,' 


339 


16, 




181 




25, 


168 


iv. 16, 




36 




xi. 35, 




v. 2,6, 




122 




36, 38, 




4, 




86 




sii. 5-11, 




23, 




95, 108 




7-11 




u i. 7, 




104 




10, 11, 




7-10, 




189 




11 ' 




ii. 8, 




210 




14 


20b 


11-12, 




194 




29; 


209 


i. 9, 




174 


James 


i. 25, 


21 


15, 




52 




27; 


22 


ii. 1 




26 




iii. 6, 


81 


1-6. 




50 




15, 


108 


4, 


19, 


25, 267 




17, 


27 


5,6, 


19, 


34, 202 




v. 7,8, 


185 


iv. 10, 




21, 50 


1 Peter 


i. 8 ' 


255 


v. 8, 




76 




13, 


191 


vi. 12, 




339 




iii. 21, 


175 


i. 9, 




197 




iv. 13, 


191 


10, 




20 




16, 17, 18. 


91, 196, 


iii. 16. 




22 






211 


iv. 1, 




24 


2 Peter 


i. 16, 18, 19 s 


368 


i. 2 

ii. 11, 12, 




197 




21, 


22 




20, 51 




.. „ * 

11. 3, 


217 


iii. 8, 




20, 174 




,i> 9 > 


213 


i. 3; 




209 




.. 1 7 ' 


213, 236 


ii. 3. 




195 




iii. 7-13, 


213 


5 




142 




10, 


244 




20, 


34, 202 


1 John 


i. 7, 


35, 367 


14, 




38,51 






52 


ML 3, 




21 




.. h 


98 


8, 9, 




176 




11. 2, 


20,34,202 


IT. 3, 




51 




18, 


168,273 


12, 




95, 108 




iii. 7, 


263 


Ti 2, 




196 




8, 


38,52 


4-6, 


197 200 




14, 


85,141 



INDEX OF TEXTS. 



407 



1 John iv. 8, 


19, 26 

288 


Rev. xv. 6, 




248 




10, 


7, 8, 




249 




11, 


20, 288 


xvi. 2,3,4, 




249 




14, 


20,36 


8, 




249 




16, 


19 


9, 




248, 249 




18,- 


254 


10, 11, 




249 




19, 


20, 288 


12-16, 




249 




v. 11, 


52 


14, 




392 




14, 


54 


17-21, 




241 




36, 


214 


xviii. 4, 8, 




248 




24, 


129 


xix. 1,4, 




338 


Jude 


4, 5, 6, 7, 


217, 218 


8, 




116 




6, 


215 


20, 


220, 


221,236, 




7, 


127, 218 






242, 372 




13, 


220,236 


21, 




236 




19, 


108 


xx. 1, 4, 




239 


Rev. 


i. 1-13, 


247 


5, 




76 




ii. 1,8, 


215 


6, 




220, 242 




u 


220 


7, 




239 




12, 18, 


215 


8, 




239 




iii. 1, 


76 


10, 220 


,236,222,242 


-o 


5, 


243 


11, 




239 


iv. 11, 


28 


12, 




76,243 


v. 13, 


53 


12-15, 




238 


vi. 8, 


228 


13, 




76, 242 


p ' 


17, 


91, 217 


14, 


153, 220, 241 




vii. 13, 14, 


116 


15, 




220, 243 




ix. 20, 


248 


xxi. 1, 2, 




240, 244 




xi. 6, 


248 


3, 4, 




53, 244 




... z b 


91 


8, 


220 


242, 245 




Xlll. o, 


61 AO 


OA 




175 




14, 


372 


27, 




243 




xiv. 7, 


91 


xxii. 10, 




246 




9-11, 


236 


11, 




245 






238 


12, 




246 




is 0 ; 11 ' 


102 


18, 




248 




xv. 1, 


248 


19, 




243, 248 




4, 


53 


20, 




250 



(403) 



INDEX OF GREEK PHRASES. 



*Ayyi\o$ i 215. 

ecicjy, 103, 128, 142, 273. 

ex'iuva (tig rov), 100, 219. 

uiuvig, 128. 

atuviov trug, 242. 

alwos, 127, 128, 197, 219. 

aieuvtou jcgiftws, 135. 

aw<rra<rt$, 225. 

»vci<rruffi$ ruv nxgwv, 162, 225. 
avitrrvifAtf 225. 
aWyJar*, 132. 
avroKaT'uo'TatfiSf 37. 
cicrfiwroff IS 9. 

<y'uvva f 81, 136* 
y'itvmv rod sr^Jf, 136* 

hu&okcs, 132. 

Vytfio'tv, 162. 
i/j Hgtiftov alatvtoV) 219. 
fiV tov uiuw, 100* 
332. 

Igtifitiuv aluvioVf 219. 
l?sX$0y<r£?, 162. 

«yi£9-?f, 162. 

xaraK^ivu t 143. 
korpos, 103. 

xgurrovo? avcccrd^iuf, 208. 
196, 211. 



scginus, 135. 

(Mfip,t7a, 162. 

0i sraXAw, 45. 
ofJt,oia§y 1 45. 
ovithfffAOv cctuviov, 219* 

vov, 219, 220. 

rtoivras uvS-guvrovs, 45. 
irm^a, 95, 107. 
**i>st^#97X0v, 95 note. 
w</g) a<r$t<rru t 79. 

cifmXi/a <ra&> otluvosi 103. 
evgtyfjLoi aluvtov, 219. 
o*«y^«, 94, 95. 
<ru(iot,To$ (ra ha <rov) 9 187. 
" (™ 7&* vov)y 187. 

?r«vra, 47, 49. 
ra rsXw <r&»y oumw, 103. 

V9CV0V uiuvtov, 219* 

94, 95, 107, 108, 109. 
^u^txhi 95 note. 
^ 108 note. 

utnvrus, 145. 



3477-9 



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